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Presented  by"  \“VoA  .O  . \V.  & ram  O C\  , 

t3 I_ 

BV  2390  . S8  1906 
Student  Volunteer  Movement 
for  Foreign  Missions  1906  : 
Students  and  the  modern 
missinnarv  _ cx_us.a,de J 


\ 


STUDENTS  AND  THE 
MODERN  MISSIONARY  CRUSADE 


STUDENTS  AND  THE 
MODERN  MISSIONARY  CRUSADE 


ADDRESSES  DELIVERED  BEFORE  THE  i~IFTH  IN- 
TERNATIONAL CONVENTION  OF  THE 'STUDENT 
VOLUNTEER  MOVEMENT  FOR  FOREIGN  MISSIONS 
NASHVILLE,  TENNESSEE,  FEBRUARY  28-MARCH  4,  1906 


NEW  YORK 

STUDENT  VOLUNTEER  MOVEMENT 
FOR  FOREIGN  MISSIONS 

1906 


COPYRIGHT,  1906,  BY 

STUDENT  VOLUNTEER  MOVEMENT 
FOR  FOREIGN  MISSIONS 


INTRODUCTORY 


The  series  of  conventions,  of  which  the  one  here  reported  is 
the  fifth,  constitutes  one  of  the  agencies  employed  by  the  Student 
Volunteer  Movement  for  Foreign  Missions.  The  purpose  of  these 
gatherings  is  to  bring  together  carefully  selected  delegations  of  stu- 
dents and  professors  from  the  important  institutions  of  the  United 
States  and  Canada,  and  the  leaders  of  the  missionary  enterprise, 
both  at  home  and  abroad,  to  consider  the  great  problem  of  the  evan- 
gelization of  the  world  and  unitedly  to  resolve  to  undertake,  in  His 
strength,  greater  things  for  the  extension  of  the  Kingdom  of  Christ. 
A fuller  statement  concerning  the  Student  Volunteer  Movement  is 
found  on  pages  39-64  of  this  volume,  to  which  the  reader  is  referred. 

In  the  present  volume  the  addresses,  informal  discussions,  and 
questions  of  the  various  sessions  are  reported  substantially  as  they 
were  uttered,  though  with  such  emendations  by  the  speakers  and  the 
editor  as  seemed  necessary  in  the  interest  of  clearness  and  profitable 
abridgment.  Condensation  has  been  somewhat  more  conspicuous  in 
the  case  of  the  sectional  meetings.  The  introductory  statements  of 
the  chairmen  of  the  various  meetings  and  the  prayers  offered  are 
omitted  as  being  of  only  temporary  interest.  The  denominational 
rallies  are  unreported  for  obvious  reasons. 

To  render  the  volume  as  helpful  as  possible  as  a book  of  refer- 
ence. lists  of  books,  etc.,  contained  in  the  Exhibit  are  printed  in  Ap- 
pendix A.  In  order  to  make  the  contents  easily  accessible,  a full 
index  has  been  added. 


Digitized  by  the  Internet  Archive 
in  2017  with  funding  from 
Princeton  Theological  Seminary  Library 


l 


https://archive.org/details/studentsmodernmiOOstud 


CONTENTS 


PAGE 

Preparatory  Service 1-15 

The  Possibilities  of  This  Convention.  Mr.  John  R.  Mott,  M.A.  3 

The  Fulness  of  the  Living  Presence  of  Christ.  Mr.  Robert  E. 

Speer,  M.A 9 

The  Supreme  Business  of  the  Church  to  Make  Christ  Known 

to  All  Mankind.  Rev.  George  Robson,  D.D.  . . . 19-25 

The  Ownership  and  Lordship  of  Jesus  Christ.  Mr.  J.  Campbell 

White,  M.A 27-36 

The  Universities,  Colleges  and  Theological  Schools  Propagat- 
ing Centers  of  Pure  and  Aggressive  Christianity  . . 37-78 

The  First  Two  Decades  of  the  Student  Volunteer  Movement. 

Mr.  John  R.  Mott,  M.A 39 

Some  Facts  in  the  Missionary  Life  of  Continental  Universi- 
ties. Karl  Fries,  Ph.D 64 

Greetings  from  the  Students  of  Germany.  Mr.  Wilhelm 

Gundert 71 

Valuable  Lessons  from  the  Student  Volunteer  Missionary 

Union  of  Great  Britain.  Rev.  G.  T.  Manley,  M.A.  . . 72 

The  Missionary  Possibilities  of  the  Women  Students  of  the 

World.  Miss  Una  M.  Saunders 75 

Christianity  and  the  Non-Christian  Religions  ....  79-100 

Christianity  the  Only  Absolute  Religion.  Right  Rev.  Thomas 

F.  Gailor,  D.D 81 

The  Non-Christian  Religions  Inadequate  to  Meet  the  Needs 

of  Men.  Mr.  Robert  E.  Speer,  M.A 85 

“That  the  Man  of  God  May  be  Complete,  Furnished  Completely 

Unto  Every  Good  Work” 101-128 

Care  of  One’s  Health  a Divine  Requirement,  and  the  Essen- 
tials of  Maintaining  Physical  Efficiency.  Herbert  Lan- 

kester,  M.D 103 

Intellectual  Equipment  and  Continual  Growth  Indispensable 
to  Largest  Success  in  Mission  Work.  Rev.  James  L. 

Barton,  D.D.  108 

Efficiency  is  Limited  and  the  Kingdom  is  Retarded  by  Violat- 
ing Reasonable  Standards  of  Taste  or  Propriety.  Rev. 

' Harlan  P.  Beach,  M.A.,  F.R.G.S 114 

Spiritual  Prerequisites  for  the  Persuasive  Presentation  of 

Christ.  Rev.  Donald  Fraser 122 

Missions  and  Their  Wider  Relationships 129-151 

A Diplomat’s  View  of  Christian  Missions.  Right  Honorable 

Sir  Henry  Mortimer  Durand,  G.C.M.G.,  K.C.S.I.,  K.C.I.E.  131 

The  Relation  of  Christian  Missions  to  Diplomacy.  General 

John  W.  Foster,  LL.D 136 

The  Relation  of  the  Student  Volunteer  Movement  to  Interna- 
tional Comity  and  Universal  Peace.  Honorable  Henry  B. 

F.  Macfarland 142 

The  Secular  Press  and  Foreign  Missions.  Mr.  J.  A.  Mac- 
donald   146 

vii 


Vlll 


CONTENTS 


PACE 

The  Success  of  the  Foreign  Missionary  Campaign  Dependent 

Upon  the  Strength  and  Loyalty  of  the  Home  Base  . 153-185 
The  Minister’s  Essential  Relation  to  the  Success  of  the  For- 
eign Missionary  Campaign.  Rev.  James  I.  Vance,  D.D.  . 155 

The  Latent  Resources  of  the  Laymen.  Honorable  Samuel  B. 

Capen,  LL.D 159 

The  Educative  Value  of  Missionary  Literature.  Rev.  F.  P. 

Haggard 167 

The  Strategic  Importance  of  the  Student  Volunteer  Movement 
to  the  World’s  Evangelization.  President  John  Franklin 

Goucher,  LL.D 174 

The  Vital  Relation  of  Intercessory  Prayer  to  the  Success  of 

the  Foreign  Missionary  Campaign.  Mr.  John  W.  Wood  181 

Messages  from  the  Orient 187-196 

Greetings  from  the  League  of  Student  Volunteers  in  Japan. 

Mr.  V.  W.  Helm,  M.A 189 

The  Students  of  India.  Mr.  B.  R.  Barber  ....  190 

The  Students  of  China.  Mr.  Robert  R.  Gailey,  M.A.  . . 192 

The  Students  of  Japan.  Mr.  V.  W.  Helm,  M.A.  . . . 194 

Unprecedented  Opportunities  in  the  Unevangelized  World  . . 197-225 

Opportunities  for  Service  in  Latin  America.  Rev.  James  B. 

Rodgers,  D.D. 199 

The  Opportunity  in  Pagan  Africa.  Rev.  Donald  Fraser  . . 203 

The  Unprecedented  Opportunity  in  the  Far  East.  Rev.  Arthur 

Judson  Brown,  D.D 209 

The  Unprecedented  Opportunities  in  Southern  Asia,  with  Par- 
ticular Reference  to  the  Indian  Empire.  Bishop  James 

M.  Thoburn,  D.D 216 

Unprecedented  Opportunities  for  Evangelizing  the  Moham- 
medan World.  Rev.  Samuel  M.  Zwemer,  D.D.,  F.R.G.S.  220 

The  Convention  Sermons 227-240 

“The  Love  of  Christ  Constraineth  Us.”  Bishop  James  M. 

Thoburn,  D.D. 229 

The  Final  and  Supreme  Authority  of  Jesus  Christ.  Bishop 

William  F.  McDowell,  D.D 233 

Calls  to  Personal  Service 241-269 

The  Story  of  the  Cambridge  Intercollegiate  Christian  Union. 

Sir  Algernon  Coote,  Bart 243 

Not  Pressed  Men,  But  Volunteers.  Rev.  G.  T.  Manley,  M.A.  245 
Showing  Men  the  Door.  Mr.  Edward  W.  Wallace  . . 247 

Which  Side  of  the  Street?  Mr.  W.  A.  Tener  ....  248 

Inconclusive  Thinking.  Mr.  Frank  V.  Slack  . . . . 251 

A Doctor’s  Reasons  for  Going  to  China.  Cyril  H.  Haas,  M.D.  253 

“Ye  Are  Not  Your  Own.”  Rev.  Donald  Fraser  . . . 255 

Am  I My  Sister’s  Keeper?  Miss  Una  M.  Saunders  . . 256 

The  Surrender  of  Life  to  the  Lord  Jesus  Christ.  Miss  Ruth 

Paxson 259 

Proportion  in  Vision.  Mrs.  Lawrence  Thurston  . . . 264 

Closing  Messages  of  the  Convention 271-284 

The  Plenteous  Harvest  and  Prayer.  Karl  Fries,  Ph.D.  . . 273 

Honor  Roll 276 

Cable  Greetings 277 

A Testimony  from  a Volunteer.  Mr.  W.  B.  Pettus  . . . 278 

Farewell  Messages  from  Volunteers  Soon  to  Sail  . . . 279 

The  Uplifted  Eye  and  the  Life  Laid  Down.  Mr.  Robert  E. 

Speer,  M.A 281 

Africa 285-305 

General  Survey  of  African  Fields  and  of  Methodist  Work. 

Bishop  J.  C.  Hartzell,  D.D 287 

Experiences  of  a Pioneer  Missionary  on  the  Congo.  Rev. 

William  H.  Sheppard,  D.D.,  F.R.G.S 291 


CONTENTS 


ix 

PAGE 

Work  of  the  United  Presbyterians  in  Northeastern  Africa. 

Rev.  James  G.  Hunt 297 

The  American  Board’s  Work  in  West  Central  Africa.  Rev. 

Walter  T.  Currie 298 

In  British  Central  Africa.  Rev.  Donald  Fraser  . . . 299 

Assam,  Burma,  Ceylon,  and  Malaysia 307-331 

Assam  as  a Mission  Field.  Rev.  W.  E.  Witter,  D.D.  . . 309 

Gospel  Triumphs  in  Burma.  Rev.  Sumner  R.  Vinton  . . 313 

The  Ceylon  Mission  of  the  American  Board.  Rev.  Richard 

C.  Hastings,  M.A 317 

Mission  Work  in  Malaysia.  Rev.  H.  L.  E.  Luering,  Ph.D.  322 

The  Buddhism  of  Southern  Asia.  Rev.  J.  E.  Cummings,  D.D.  325 

China 333-363 

The  Present  Status  in  China,  Especially  in  the  North.  Mr. 

Robert  R.  Gailey,  M.A 335 

Present  Status  in  East  China.  Miss  Annie  R.  Morton  . . 336 

The  Present  Status  in  South  China  and  Its  Significance.  John 

M.  Swan,  M.D.  338 

Prospects  in  Western  China.  Rev.  H.  Olin  Cady,  M.A.  . 339 

Permanent  Factors  Which  Make  China  a Most  Inviting  Field.  * 

Rev.  Hunter  Corbett,  D.D.,  LL.D 342 

The  Appeal  of  China’s  Women.  Miss  Frances  B.  Patterson  * 347 

The  Demand  for  Missionary  Statesmanship.  Rev.  Arthur  •' 

Judson  Brown,  D.D 351 

Spiritual  Power.  Frank  A.  Keller,  M.D 357 

China’s  Appeal  to  Life.  Rev.  Henry  W.  Luce  * 362 

India  . . . . 365-390 

Signs  of  Spiritual  Awakening  in  India.  Rev.  W.  B.  Ander- 
son, M.A 367 

Work  for  the  Women  of  India.  Mrs.  Alice  McClure  . . 370 

Medical  Opportunities  in  India.  A.  S.  Wilson,  M.D.  . . 372 

Educational  Work  in  India.  Rev.  W.  M.  Forrest  . . . 376 

Mass  Movements  in  India.  Rev.  IT.  F.  Laflamme  . . . 379 

Some  Statistics  and  Deductions  Therefrom.  Professor  Will- 
iam I.  Chamberlain,  Ph.D . 382 

India’s  Clamant  Appeal.  Rev.  Henry  J.  Scudder  . . . 385 

Japan  and  Korea 391-413 

The  Influence  of  Christianity  in  Japan.  Rev.  Henry  B.  Price  393 
Present  Conditions  Favorable  and  Unfavorable  to  Missionary 

Work  in  Japan.  Rev.  Henry  Topping  ....  396 

Reaching  Japanese  Women.  Mrs.  Harriet  Gulick  Clark  . . 398 

The  Importance  of  Japan’s  Homes.  Miss  Fanny  E.  Griswold  400 

Work  of  the  American  Bible  Society  in  Japan.  Rev.  John 

Fox,  D.D 402 

The  Opportunity  for  Teachers  in  Japanese  Government 

Schools.  Mr.  V.  W.  Helm,  M.A 403 

The  Unique  Importance  of  Japan  as  a Mission  Field  To-day. 

Mr.  R.  S.  Miller 403 

The  Essential  for  Korea’s  Uplifting.  Rev.  W.  B.  Hunt  . . 407 

Woman’s  Work  in  Korea.  Miss  Lulu  E.  Frey  . . . 408 

Korean  Opportunities  and  Needs.  Rev.  W.  B.  Swearer  . . 41 1 

Latin  America 415-437 

Is  There  a Call  to  Labor  for  Latin  America?  Rev.  John  Gaw 

Meem,  B.S 417 

Practical  Difficulties  in  Answering  the  Call  from  Latin  Amer- 
ica. Rev.  A.  W.  Greenman,  Ph.D. 419 

The  Call  from  the  Women  and  Children  of  Latin  America. 

Miss  Layona  Glenn 423 

Answer  to  the  Call  from  Latin  America — Methods.  Rev. 

Jesse  L.  McLaughlin,  M.A.  .......  427 


X CONTENTS 

PAGE 

Answer  to  the  Call — Some  Results.  Rev.  Robert  F.  Lenington  430 
War  on  the  Western  Coast  of  South  America.  Rev.  Archi- 
bald B.  Reekie 434 

Tidings  from  Cuba.  Sylvester  Jones 435 

Summing  Up  the  Latin  American  Situation.  Rev.  James  B. 

Rodgers,  D.D. 436 

Moslem  Lands 439-467 

Islam  in  the  Levant.  Rev.  James  L.  Barton,  D.D.  . . . 441 

The  Moslem  Situation  in  Persia.  Rev.  Lewis  F.  Esselstyn  . 443 

Work  for  Women  in  Arabia.  Mrs.  S.  M.  Zwemer  . . . 446 

Work  for  Moslem  Women  in  European  Turkey.  Miss  Ellen 

M.  Stone 448 

The  Educated  Moslems  of  India.  Mr.  B.  R.  Barber  . . 453 

Islam  in  Africa.  Rev.  Charles  R.  Watson,  D.D.  . . . 458 

The  Evangelization  of  the  Mohammedan  World  in  This  Gen- 
eration. Rev.  S.  M.  Zwemer,  D.D.,  F.R.G.S.  . . . 462 

Evangelistic  Work  in  Missions 469-495 

The  Duty  of  Emphasizing  Evangelistic  Work.  Rev.  S.  M. 

* Zwemer,  D.D.,  F.R.G.S 471 

Evangelistic  Itineration.  Rev.  R.  F.  Lenington  . . . 473 

Personal  Dealing  the  Great  Missionary  Duty.  Rev.  Sumner 

R.  Vinton 475 

Evangelistic  Work  for  Women.  Miss  Nellie  Zwemer  . . 476 

A Typical  Result  of  Evangelistic  Work.  Rev.  H.  L.  E. 

Luering,  Ph.D 478 

Preaching  in  a Persian  Mosque.  Rev.  Lewis  F.  Esselstyn  . 482 

The  Training  and  Use  of  Native  Evangelists.  Rev.  Hunter 

Corbett,  D.D.,  LL.D 486 

Relation  Between  Evangelistic  and  Other  Forms  of  Work. 

Rev.  James  B.  Rodgers,  D.D 488 

Methods  in  Evangelistic  Work.  Rev.  H.  F.  Laflamme  . 490 

Principles  Underlying  Evangelistic  Missions.  Rev.  Donald 

Fraser 493 

Medical  Missions 497-520 

The  Importance  of  Medical  Missions.  Dr.  Herbert  Lankester  499 

The  Medical  Mission  as  an  Evangelistic  Agency.  A.  S.  Wil- 
son, M.D. 503 

Medical  Work  Among  Women.  Rev.  Ellen  Groenendyke, 

B.S.M 506 

Women’s  Medical  Itinerating  Work.  Dr.  Frances  F.  Cattell  510 

Training  Natives  as  Doctors.  John  M.  Swan,  M.D.  . . 513 

Medical  Missions  in  Korea.  Rev.  Robert  Grierson,  M.D.  . 515 

Educational  Work  in  Missions 521-539 

Elementary  Education  in  Mission  Work.  Rev.  H.  F.  Laflamme  523 
The  Service  of  Women  in  Educational  Missions.  Miss  Anna 

R.  Morton 526 

Christian  Colleges  in  Mission  Lands.  Rev.  W.  M.  Forrest  . 530 

Theological  Training  Schools  in  Mission  Fields.  Rev.  James 

L.  Barton,  D.D 533 

Conference  of  Theological  Professors 541-553 

The  Importance  of  Giving  Mission  Study  a Prominent  Place 

in  the  Seminary  Program.  Professor  O.  E.  Brown,  D.D.  543 

The  Monthly  Missionary  Day:  Its  Reasonableness  and  Use- 
fulness in  the  Seminary.  Professor  W.  O.  Carver,  D.D.  546 

Relation  of  the  Seminary  to  the  Mission  Field.  Professor 

Charles  R.  Erdman,  D.D.  . . . ...  . . 548 

The  Seminary  as  a Recruiting  Ground  for  Missionary  States- 
men. Professor  Robert  K.  Massey,  D.D.  . . . 550 


CONTENTS  xi 

PAGE 

Conference  of  Professors  in  Colleges  and  Universities  . . 555-578 

The  Importance  of  Interesting  Our  Students  in  the  Mission- 
ary Enterprise.  Professor  Edward  C.  Moore,  Ph.D.,  D.D.  557 
The  Reasonableness  of  Expecting  the  Co-operation  of  a Col- 
lege or  University  Faculty  in  Arousing  or  Fostering  the 
Missionary  Spirit.  President  Henry  Churchill  King,  D.D.  561 

How  to  Indoctrinate  Students  with  the  Missionary  Spirit  Be- 
fore They  Enter  College.  Principal  W.  M.  Irvine,  Ph.D.  564 
What  Has  Been  Done  by  Mount  Holyoke  to  Further  Missions. 

Professor  Louise  Baird  Wallace,  M.A 568 

The  Sources  of  Missionary  Enthusiasm  at  the  Ohio  Wesleyan 

University.  Professor  Rollin  H.  Walker,  M.A.,  S.T.B.  572 
Professorial  Opportunities  for  Exerting  a Christian  and  Mis- 
sionary Influence.  Rev.  G.  T.  Manley,  M.A.  . . . 576 

Conference  of  Missionary  and  Bible  Training  Schools  . . 579-586 

Necessity  for  the  Pedagogical  Training  of  Missionary  Candi- 
dates. Dean  E.  H.  Knight,  M.A 581 

Importance  of  the  Study  of  Missions.  Rev.  Edward  Marshall  583 
Bible  Study  in  the  Missionary’s  Preparation.  President  El- 
more Harris,  D.D.  . 586 

Conference  of  Editors 587-600 

Why  the  Religious  Weekly  Press  Should  Give  an  Adequate 

Treatment  of  Missionary  Problems.  Mr.  John  W.  Wood  589 
The  Kind  of  Articles  Calculated  to  Do  the  Most  Good  in  Edu- 
cating and  Inspiring  the  Church.  Rev.  John  Bancroft 

Devins,  D.D 591 

The  Attitude  of  the  Secular  Press  Toward  Missionary  Inter- 
ests. Colonel  F.  P.  Sellers 595 

How  to  Interest  the  Secular  Newspapers  in  Missions.  Mr. 

J.  A.  Macdonald 597 

Conference  of  Pastors 601-619 

The  Pastor  a Student  of  Missions.  Bishop  E.  R.  Hendrix,  D.D.  603 

Financial  Possibilities  of  a Church.  Rev.  Charles  E.  Bradt,  D.D.  606 

The  Montclair  Plan.  Rev.  Abner  H.  Lucas,  D.D.  . . . 609 

The  Pastor’s  Responsibility  in  Directing  the  Missionary 

Prayer  Life  of  His  People.  Rev.  R.  J.  Willingham,  D.D.  612 
Points  lo  be  Emphasized  in  Developing  the  Missionary  Inter- 
ests of  the  Congregation.  Rev.  George  Robson,  D.D.  . 614  -c 

The  Layman’s  Part  in  the  Missionary  Enterprise  . . . 621-640 

Missions  from  a Business  Man’s  Point  of  View.  Mr.  Edward 

B.  Sturges 623 

The  Effect  of  Missions  Upon  International  Relations.  Hon- 
orable John  W.  Foster,  LL.D 626 

The  Layman’s  Place  in  the  Development  of  Foreign  Mis- 
sions in  the  Church  at  Large.  Mr.  C.  A.  Rowland,  Jr.  . 629 

The  Layman’s  Part  in  Furthering  the  Financial  Support  of 

Missions.  A.  J.  A.  Alexander,  M.D 630 

Study  and  Prayer  as  Related  to  the  Maintenance  of  Mission- 
ary Interest.  Mr.  John  W.  Wood 633 

How  the  Laymen  are  Being  Enlisted  in  the  United  Presby- 
terian Church.  Mr.  J.  Campbell  White,  M.A.  . . . 634 

How  the  Congregational  Laymen  are  Being  Enlisted.  Hon- 
orable S.  B.  Capen,  LL.D 637 

What  Northern  Presbyterian  Laymen  are  Doing.  Mr.  David 

McConaughy  . 638 

Conference  of  the  Young  People’s  Missionary  Movement  . . 641-656 

Co-operation  Between  Students  and  the  Young  People  of  the 

Churches.  Mr.  Harry  Wade  Hicks 643 

The  Need  for  Student  Leadership  Among  Church  Young 

People.  Honorable  S.  B.  Capen,  LL.D 645 


XU 


CONTENTS 


PAGE 


Mission  Study  and  Other  Forms  of  Missionary  Instruction  of 


the  Young.  Mr.  S.  Earl  Taylor,  M.A 647 

Text-Books  for  Young  People’s  Classes  Used  by  the  Women’s 

Boards.  Mrs.  N.  M.  Waterbury 651 

Summer  Conferences  of  the  Committee  for  the  United  Study 

of  Missions.  Mrs.  Alonzo  Pettit 652 

Summer  Conferences  of  the  Young  People’s  Missionary  Move- 
ment. Mr.  C.  V.  Vickrey 653 

The  Normal  Mission  Study  Movement.  T.  H.  P.  Sailer,  Ph.D.  654 

Appendixes 657-684 

A The  Exhibit 659 

Outline  of  the  Exhibit  Scheme 659 

Bibliography  of  Recent  Missionary  Literature  . . 662 

B Organization  of  the  Convention 682 

C Statistics  of  the  Convention 684 

Index 685-713 


THE  SPIRIT  WHICH  WILL  INSURE  THE 

LARGEST  POWER  AND  FRUITFULNESS 

OF  THIS  CONVENTION 

The  spirit  of  teachableness — Let  my  mind  be  hospitable  to  truth. 

The  spirit  of  helpfulness — “ What  wilt  thou  have  me  to  do?” 

The  spirit  of  intercession — This  is  the  most  urgent  need  for  these  days  of 
vision  and  opportunity. 

The  spirit  of  expectancy — As  we  nave  a great  God  with  inexhaustible  re- 
sources let  us  have  great  faith. 

The  spirit  of  magnanimity — Let  me  rise  above  petty  fault-finding  and  be- 
come absorbed  with  the  great  interests  of  the  Kingdom. 

The  spirit  of  hopefulness — It  is  possible  to  become  strongest  where  I am 
now  weakest. 

The  spirit  of  humility  — It  is  possible  that  I may  become  weakest  where  I 
am  now  strongest. 

“ Do  not  pray  for  tasks  equal  to  your  powers; 
pray  for  powers  equal  to  your  tasks.” 


SUGGESTIONS  FOR  THE  MORNING  WATCH  * 
Thursday,  March  i,  1906 


“In  the  morning  will  I order  my  prayer  unto  Thee,  and  will  keep  watch.” 
Scripture — Luke  4:16-19. 

Prayer  — O Heavenly  Father,  Lord  of  the  harvest,  have  respect,  we  beseech 
Thee,  to  our  prayers,  and  send  forth  laborers  into  Thine  harvest ; through 
Jesus  Christ  our  Lord.  Amen. 

Hymn — O Lord  and  Master  of  us  all, 

Whate’er  our  name  or  sign. 

We  own  Thy  sway,  we  hear  Thy  call. 

We  test  our  lives  by  Thine! 


Friday,  March  2,  1906 

“ I myself  will  awake  right  early  and  will  give  thanks.” 

Scripture  — Matthew  25:31-46. 

Prayer — That  it  may  please  Thee  to  give  us  a heart  to  yield  ourselves  wholly 
unto  Thee,  to  go  where  Thou  wilt  and  do  what  Thou  wilt;  through  our 
Lord  Jesus  Christ.  Amen. 

Hymn — Be  mine  some  simple  service  here  below 

To  weep  with  those  who  weep,  their  joy  to  share. 

Their  pains  to  solace  or  their  burdens  bear; 

Some  widow  in  her  agony  to  meet. 

Some  exile  in  his  new-found  home  to  greet; 

To  serve  some  child  of  thine,  and  so  serve  thee. 

Lo,  here  am  I;  to  such  a work  send  me. 

Saturday,  March  3,  1906 

“ It  is  a good  thing  to  show  forth  Thy  loving  kindness  in  the  morning.” 
Scripture  — Ezekiel  33:1-9. 

* At  the  close  of  each  evening  session  a card  containing  suggestions  for  the  observance  of 
the  morning  watch  was  handed  to  each  delegate. 


Prayer  — That  it  may  please  Thee  to  guide  us  who  seek  to  know  what  Thou 
wilt  have  us  to  do,  and  to  make  Thy  way  plain  before  our  face,  through 
Jesus  Christ  our  Lord.  Amen. 

Hymn  — O Strengthen  me,  that  while  I stand 

Firm  on  the  rock,  and  strong  in  Thee, 

I may  stretch  out  a loving  hand 

To  wrestlers  with  the  troubled  sea. 


Sunday,  March  4,  1906 

He  wakeneth  morning  by  morning.  He  wakeneth  mine  ear  to  hear  as  they  that 
are  taught. 

Scripture — Matthew  7:24-27;  James  1:22-25. 

Prayer — That  we  may  obtain  that  which  Thou  dost  promise,  make  us  to  love 
that  which  Thou  dost  command;  through  Jesus  Christ  our  Lord.  Amen. 

Hymn  — My  will  is  not  my  own 

Till  Thou  hast  made  it  Thine; 

If  it  would  reach  a monarch’s  throne 
It  must  its  crown  resign: 

It  only  stands  unbent 

Amid  the  clashing  strife. 

When  on  Thy  bosom  it  has  leant. 

And  found  in  Thee  its  life. 


Monday,  March  5,  1906 

“ In  the  Morning,  a great  while  before  day.  He  rose  up  and  went  out,  and  de- 
parted into  a solitary  place  and  there  prayed.” 

Scripture — Exodus  33:15;  Psalm  121  — the  Traveler’s  Psalm. 

Prayer — Grant  that  we  may  spend  this  day  without  stumbling  and  without 
stain,  that  coming  to  our  journey’s  end  victorious  over  all  our  temptations, 
we  may  praise  Thee  who  art  worthy  to  receive  honor  and  glory  and 
power.  Amen. 

Hymn  — Did  we  in  our  strength  confide. 

Our  striving  would  be  losing; 

Were  not  the  right  man  on  our  side. 

The  man  of  God’s  own  choosing; 

Dost  ask  who  that  may  be? 

Christ  Jesus,  it  is  He; 

Lord  Sabaoth  His  Name, 

From  age  to  age  the  same. 

And  He  must  win  the  battle. 


A HOMEWARD  MEDITATION 


Let  me  cherish  the  spirit  of  thankfulness  for  all  the  opportunities  of  the 
days  spent  in  Nashville. 

May  the  humbling  influence  of  high  privilege  keep  me  from  the  taint  of 
pride. 

For  days  I have  been  getting,  now  let  me  give. 

Let  me  brace  myself  to  meet  with  heroism  and  without  flinching  the  shock 
of  the  indifference  of  others  to  the  great  ideas  which  now  possess  me. 

By  study  and  meditation  let  me  keep  renewing  the  present  vision  of  the 
nearness  and  resourcefulness  of  our  God  and  the  claims  of  His  Kingdom. 

Let  me  think  conclusively  on  the  facts  brought  before  me  during  the  Con- 
vention, that  is,  let  me  not  stop  until  I come  to  a clear  decision  on  the  evidence, 
as  to  whether  I shall  not  become  a missionary. 

Let  me  highly  resolve  that  no  matter  where  my  lot  may  be  cast,  I will  so 
live  as  to  carry  always  the  marks  of  the  missionary  spirit : — 

The  sense  of  stewardship  of  life  and  money. 

The  planning  of  everything  with  reference  to  the  needs  of  others,  not  my 
own. 

The  recognition  of  the  element  of  urgency  perpetually  present  in  the  spread- 
ing of  the  Kingdom  of  Christ. 

The  joyful  yielding  of  life  to  Christ  the  Savior  and  Lord  of  all. 

Let  me  by  associating  my  efforts  with  those  of  other  members  of  my  delega- 
tion so  plan  that  my  institution  may  have  a far  larger  part  than  heretofore  in 
hastening  the  realization  of  the  world-wide  purposes  of  Jesus  Christ. 

Above  all  let  me  carefully  distinguish  my  feelings  which  will  change  from 
my  determined  purpose  which,  by  the  help  of  God,  shall  endure. 

O may  thy  soldiers,  faithful,  true,  and  bold. 

Fight  as  the  saints  who  nobly  fought  of  old. 

And  win  with  them  the  victor’s  crown  of  gold. 

Alleluia!  Alleluia! 


PREPARATORY  SERVICE 


The  Possibilities  of  this  Convention 

The  Fulness  of  the  Living  Presence  of  Christ 


THE  POSSIBILITIES  OF  THIS  CONVENTION 


MR.  JOHN  R.  MOTT,  M.A.,  NEW  YORK 

The  possibilities  of  this  Convention  are  limitless.  Its  very 
magnitude  suggests  its  boundless  reach.  It  is  not  only  the  greatest 
student  conference  ever  held  but  is  likewise  the  largest  missionary 
assembly  ever  convened  in  the  history  of  the  Church.  It  is  not 
simply  national ; it  is  not  merely  continental ; representatively  it  is 
a great  universal  or  ecumenical  gathering. 

The  personnel  of  this  conference  emphasizes  its  large  possibili- 
ties. Here  we  have  a vast  company  composed  largely  of  the  youth 
of  the  communities  represented.  Disraeli  has  said  that  it  is  a glori- 
ous sight  to  see  a nation  saved  by  its  youth.  Is  it  not  a more 
inspiring  sight  to  see  the  youth  coming  up  from  many  nations  to 
unite  their  forces  on  behalf  of  the  salvation  of  the  world?  It  is 
also  a personnel  that  includes  not  only  the  youth,  but  the  educated 
youth,  the  students  of  nations,  from  whose  ranks  are  to  come  the 
leaders  in  the  various  spheres  of  thought  and  action. 

The  possibilities  of  the  conference  are  great,  because  of  the 
strategic  relation  which  it  sustains  to  the  varied  enterprises  of  evan- 
gelization. In  what  gathering  have  there  assembled  so  many  of  the 
moving  spirits  and  leaders  of  the  aggressive  forces  of  Christianity 
as  organized  and  developed  on  the  North  American  continent?  It 
stimulates  the  imagination  to  reflect  upon  the  significance  of  this 
occasion,  when  the  flower  of  the  colleges  and  seminaries  and  schools 
mingle  with  the  responsible  leaders  of  the  mission  boards,  with  the 
leaders  in  the  conflicts  on  the  far-away  battle  fields  of  the  Church, 
with  the  editors  of  the  religious  press,  and  with  various  other  im- 
portant classes  who  are  in  a position  to  wield  mighty  influence  and 
to  bring  the  power  which  will  be  generated  here  to  bear  most  directly, 
effectively,  and  largely  upon  the  various  bodies  of  Christendom. 

We  are  reminded  likewise  of  the  possibilities  of  this  gathering 
when  we  recall  the  extensive  preparations  which  have  been  made  for 
it.  And  here  let  me  not  yield  to  the  temptation  to  speak  of  that 
extensive,  tireless,  self-sacrificing,  and  most  devoted  preparation 
made  by  our  hosts  in  Nashville,  which  is  simply  beyond  all  praise. 
Let  me  simply  allude  to  one  form  of  preparation  for  this  confer- 
ence— that  of  intercessory  prayer.  In  not  less  than  forty  countries 
men  and  women  who  know  what  it  is  to  prevail  with  Almighty  God 
have  had  on  their  hearts  the  preparations  for  this  Convention,  and 


4 


STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 


many  in  all  parts  of  the  world  are  doubtless  meeting  at  this  very 
hour  to  wield  on  our  behalf  the  irresistible  forces  of  the  prayer  king- 
dom. Who  can  even  hint  at  the  limits  of  the  possibilities  of  united 
prayer  to  achieve  and  to  transform ! 

We  recognize  the  possibilities  of  this  Fifth  International  Con- 
vention of  the  Student  Volunteer  Movement  when  we  think  of  the 
great  energies  which  are  to  be  released  from  this  platform  and  the 
many  associated  platforms  of  this  city  and  in  the  mingling  of  classes 
of  delegates  during  the  five  days  that  we  are  to  spend  together. 
Think  what  energy  is  wrapped  up  in  powers  like  the  following: 
The  power  of  truth.  Single  facts  will  be  proclaimed  from  this  plat- 
form which,  in  themselves,  when  given  right  of  way,  will  transform 
universities,  stir  deeply  entire  churches,  and  influence  nations.  The 
power  of  great  ideals,  to  lead  us  to  crucify  self,  to  emancipate  us 
from  the  things  which  limit  and  bind,  to  liberate  us,  and  to  send 
coursing  through  us  into  the  world  new  energies  and  life.  The 
power  of  the  Word  of  God.  Words  from  the  Christian  Scriptures 
are  going  to  drop  into  the  hearts  and  minds  of  many  delegates  with 
such  germinating  and  dynamic  power  as  to  create  life  revolutions 
and  transformations.  The  power  likewise  of  the  uplifted  Christ. 
He  will  be  lifted  up  in  this  Convention.  This  will  be  true  of  every 
session.  His  promise  has  never  failed,  that  if  He  be  lifted  up  He 
will  draw  men.  That  strange  but  certain  and  potent  attraction, 
which  many  here  have  already  felt  in  other  days,  will  be  powerfully 
felt  in  our  sessions.  Why  should  that  attraction  not  be  greater  here 
in  Nashville  than  on  any  preceding  occasion?  The  power  of  person- 
alities charged  with  the  Spirit  of  the  living  God.  These  in  them- 
selves, as  they  will  come  before  us,  will  be  vehicles  through  whom 
the  mind  and  Spirit  of  God  will  get  larger  access  to  the  lives  of  men. 
I do  not  venture  to  speak  of  the  manifestation  of  the  power  of  the 
Holy  Spirit  Himself  in  answer  to  countless  prayers.  The  Spirit  of 
God  is  as  able  to  hush  and  sway  and  energize  this  Convention  as 
any  gathering  which  has  ever  convened,  and  He  will  do  so. 

This  Convention  has  significance  to  every  delegate.  As  I inter- 
pret that  significance,  it  is  to  enable  each  one  of  us  to  understand 
more  clearly  and  to  realize  more  fully  the  great  mission  of  Christ 
to  us  personally  and  through  us  to  others. 

What  is  the  mission  of  Christ  to  us  individually?  Manifestly 
His  mission  includes  guidance.  Who  among  us  does  not  need  more 
implicit  guidance  with  reference  to  opportunities  for  life  invest- 
ment, with  reference  to  fields  of  labor,  with  reference  to  ideals  that 
should  dominate,  with  reference  to  motives  that  should  sway  and 
animate?  Christ’s  mission  includes  emancipation  as  well  as  guid- 
ance. Here  and  there,  unhappily,  are  some  among  us  who  need 
the  emancipating  power  of  Jesus  Christ:  His  power  to  emancipate 
from  narrowness,  His  ability  to  emancipate  from  low  ideals,  His 
energy  to  emancipate  irojj}  selfishness,  His  matchless  might  to  break 


THE  POSSIBILITIES  OF  THIS  CONVENTION 


5 


the  shackles  of  any  evil  habit  which  binds  and  hinders  the  largest 
manifestation  of  Christ’s  power  through  us.  Christ’s  mission  in- 
cludes not  only  guidance  and  emancipation,  but  also  transformation. 
He  has  the  ability  to  make  delegates  strongest  where  they  are  now 
weakest.  This  alone  should  stimulate  us  to  large  expectation. 

Christ’s  mission  includes  commissioning  His  followers.  There 
is  nothing  which  gives  more  power  to  a person  than  to  be  perfectly 
sure  that  God  has  spoken  to  him,  has  assigned  him  a task,  and  has 
said  that  He  would  stand  by  him.  This  constant  sense  of  vocation 
is  a very  real  thing.  God  grant  that  it  may  be  experienced  by  many 
a delegate  who  has  not  hitherto  known  it,  that  he  may  go  back  to 
his  college  with  that  triumphant  assurance  which  characterizes  the 
man  who  is  able  to  say  with  Paul,  “The  Lord  stood  by  me,”  or  with 
David,  “The  Lord  is  at  my  right  hand.” 

The  significance  of  this  Convention  to  our  universities,  colleges, 
and  theological  seminaries,  I might  interpret  as  to  bring  to  bear  upon 
them  through  their  delegates  a larger  current  of  Christ’s  life  and 
light,  of  His  truth  and  energy.  I like  to  think  of  this  Convention 
as  a, great  dynamo.  Only  a few  weeks  ago,  attending  a little  private 
conference  at  Niagara  Falls,  I was  given  the  interesting  privilege 
of  going  down  into  the  earth  into  the  greatest  power-house  of  the 
world,  where  some  twenty  vast  turbines  were  being  impelled  by 
the  ceaseless  energy  of  the  upper  Niagara  river.  As  I stood  there 
in  the  midst  of  the  comparatively  quiet  yet  mighty  movement  of  that 
vast  machinery  and  reminded  myself  of  the  energy  there  being 
generated  and  released  in  sufficient  quantities  to  light  whole  sections 
of  a distant  city,  to  drive  the  machinery  of  great  factories,  to  heat 
many  houses,  to  impel  many  cars  and  trains,  I said,  would  that  this 
might  prefigure  the  Nashville  Convention,  that  there  might  be  gen- 
erated and  released  energies  which  would  impress  every  college  and 
school  represented,  not  simply  with  natural  power  but  with  super- 
natural power — the  greatest  need  in  all  these  institutions  of  higher 
learning.  Forty  men  came  from  Harvard  to  the  Toronto  Conven- 
tion. They  came  not  in  vain.  The  dynamo  of  God’s  Spirit  energized 
that  delegation  and  sent  them  back  as  a solid  phalanx  to  work  for 
Christ’s  Kingdom.  From  their  associated  effort  on  their  return  dates 
the  splendid  missionary  epoch  in  the  life  of  Harvard.  May  this 
also  prove  to  be  true  of  many  universities  which  to-day  are  not 
characterized  as  centers  of  missionary  life  and  energy. 

What  is  the  significance  of  this  Convention  to  the  United  States 
and  to  Canada?  Nothing  pleases  me  more  than  to  see  the  flags  of 
these  two  nations  clasping  the  world.  The  juxtaposition  and  union 
of  these  two  Anglo-Saxon  countries  is  indeed  significant.  I venture 
to  say  to-day  that  there  is  no  tie  between  these  two  lands  which  is 
so  secure,  which  is  so  satisfying,  and  which  is  so  mutually  helpful 
as  the  tie  of  the  Christian  student  movement.  Certainly  political 
destiny  is  no  such  tie ; certainly  commercial  enterprises  are  not ; cer- 


6 


STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 


tainly  the  intermingling  of  population  is  not.  This  binding  together 
of  the  future  leaders  of  these  nations,  who  have  come  to  know  one 
another,  to  have  confidence  in  one  another,  to  love  one  another,  to 
resolve  that  they  will  work  together  for  the  world’s  evangelization, 
is  a sign  of  large  promise  for  His  Kingdom.  We  are  told  in  a 
German  aphorism  that  what  you  would  put  into  the  life  of  a nation, 
must  be  put  into  its  schools.  If  the  United  States  and  Canada  are 
to  constitute  a strong  and  adequate  base  for  making  possible,  so  far 
as  North  America  is  to  have  a share,  the  evangelization  of  the  world 
in  this  generation,  this  great  ideal  must  be  put  into  the  thought  of 
the  schools.  The  Student  Volunteer  Movement  and  the  Young 
Men’s  and  Young  Women’s  Christian  Associations  dominate  the 
position.  Under  the  Spirit  of  God  what  may  they  not  do,  and, 
therefore,  what  may  not  our  conference  do  in  hastening  the  realiza- 
tion of  this  sublime  ideal ! 

I would  not  venture  to  suggest  the  significance  of  this  Conven- 
tion to  the  world.  We  could  adopt  no  better  creed  right  here  at 
the  first  session  of  the  Convention  than  that  of  St.  Augustine,  “A 
whole  Bible  for  my  staff,  a whole  Christ  for  my  salvation,  a whole 
Church  for  my  fellowship,  and  a whole  world  for  my  parish.”  Every 
Convention  of  the  Student  Volunteer  Movement  has  taken  the  whole 
world  into  its  plan.  It  is  one  of  a very  few  gatherings  which  does 
that  with  absolute  impartiality.  This  Convention  will  be  no  excep- 
tion in  this  respect.  It  ought  to  mean  more  for  the  world  than  any 
of  its  predecessors.  The  world  is  far  better  known  now  than  it  was 
four  years  ago.  It  is  even  much  more  accessible.  It  is  a great  deal 
smaller  world.  Its  need  is  more  articulate  and  intelligible.  Far 
more  momentous  changes  are  impending  than  was  the  case  in  1902. 
A much  more  acute  crisis  is  on  in  the  Far  East  and  in  Southern 
Asia  and  even  in  Latin  America.  I see  no  reason,  therefore,  why 
this  Convention  should  not  accomplish  more  than  any  of  its  prede- 
cessors in  hastening  the  realization  of  our  watchword,  “The  Evan- 
gelization of  the  World  in  This  Generation.” 

There  is  only  one  thing  that  can  defeat  the  realization  of  the 
possibilities  of  the  Convention  and  the  accomplishment  of  its  high 
purposes.  That  one  thing  is  sin.  Sin  is  a veil.  No  delegate  ever 
saw  the  plan  of  Christ  through  it,  still  less  did  he  see  Christ  through 
it.  Sin  is  an  insulator  which  keeps  turned  off  the  irresistible  energies 
of  the  ascended  Son  of  God,  and  it  will  do  so  here  in  any  heart. 
Therefore,  nothing  is  more  important — let  me  check  myself — nothing 
is  so  important  as  for  us  to  pause  and,  if  need  be,  humble  ourselves 
on  the  threshold  of  this  Convention  and  deal  faithfully,  relentlessly, 
with  the  piercing  eye  of  Almighty  God  upon  us,  with  our  sins.  If 
here  and  there  there  is  a delegate  who  has  some  unconfessed  or 
unforsaken  sin  in  his  life,  well  might  this  Convention  pause  in  its 
proceedings  that  that  sin  may  be  cast  forever  behind  the  back  of 
Jesus  Christ.  There  may  be  some  sins  which  we  do  not  know  about, 


THE  POSSIBILITIES  OF  THIS  CONVENTION 


7 


and  yet  we  are  conscious  that  our  lives  are  not  right  with  God.  A 
friend  of  mine  started  out  to  row  one  day,  and  he  took  hold  of  the 
oars  and  tried  to  move  the  boat.  It  would  not  go.  He  pulled  harder 
than  ever.  The  boat  would  not  budge.  He  jerked  out  one  oar  and 
tried  to  push  the  boat  off.  Still  it  would  not  leave  the  wharf.  Finally 
he  looked  down  and  found  a rope  holding  the  boat  beneath  the 
water.  So  it  is  here  and  there  with  some  delegates — some  secret 
strand,  it  may  be  of  pride,  of  indifference,  of  selfishness,  of  impurity, 
is  binding  us  to  the  shore.  May  we  not  with  sincerity  and  earnest- 
ness offer  the  prayer:  “Search  me,  O God” — there  will  then  be 
searching  indeed — “and  know  my  heart : try  me,  and  know  my 
thoughts ; and  see  if  there  be  any  wicked  way  in  me” — which  hitherto 
I have  not  detected— “and  lead  me  in  the  way  everlasting.”  I hope 
there  is  no  proud  or  self-sufficient  delegate  in  this  Convention.  No 
one  can  be  who  will  take  an  honest,  unhurried  look  at  the  inner 
life.  The  outer  life  may  be  free  from  entanglement  and  incubus 
of  sin ; but  does  not  such  an  one  discover  much  of  pride,  deceit, 
envy,  jealousy,  selfishness,  vindictiveness,  and  uncharitableness 
there?  If  this  does  not  humble  him,  let  him  take  a fearless,  unpreju- 
diced look  at  Jesus  Christ,  our  Pattern,  and  the  sense  of  sinfulness 
will  deepen. 

It  may  be  that  some  among  us  are  tolerating  a sinful  spirit  or 
attitude.  For  example,  it  may  be  an  attitude  of  uncharitable  judg- 
ment. I have  known  that  to  defeat  the  purpose  of  such  a convention 
in  the  life  of  many  a delegate.  Let  us  not  permit  the  spirit  of  belit- 
tling criticism,  or  unkind,  hasty  remarks  concerning  others  or  the 
Convention  itself,  to  keep  our  minds  from  the  great  sweep  of  God’s 
purpose  and  the  realization  of  that  in  our  lives. 

Or  the  attitude  of  some  may  be  one  of  rebellion  or  disobedience. 
The  heart  is  very  treacherous  at  this  point.  Many  a man  says,  “I 
am  not  disobedient.”  That  reminds  one  of  the  prayer  which  St. 
Augustine  caught  himself  offering  once,  “Lord,  give  me  charity, 
but  not  yet.”  Here  and  there  is  a delegate  saying:  “Lord,  give 
me  the  missionary  spirit,  but  do  not  let  it  impel  me  to  go  to  some 
distant  land.  Lord,  give  me  unselfishness,  but  let  me  have  my  way 
in  this  particular  course  that  I have  marked  out  for  myself.”  May 
there  be  no  subtle  spirit  of  disobedience  or  rebellion  which  will 
prevent  God’s  great  purpose  being  realized  in  any  life  in  this  Con- 
vention. 

Or  it  may  be  that  some  here  are  guilty  of  sins  of  omission.  For 
example,  we  may  have  neglected  to  pray.  May  not  one  of  us  be  a 
dead  weight  in  this  Convention.  Rather  may  each  one  be  so  in  the 
spirit  of  prayer  that  the  Convention  will  be  like  the  great  tides  of 
the  sea,  lifting  vast  ships  and  bearing  them  on  their  way.  I am  not 
sure  but  that  some  of  the  greatest  centers  of  power  are  going  to  be 
among  the  most  obscure  delegates,  whose  hearts  are  right  toward 
Christ,  and  who,  therefore,  prevail  with  Him  in  prayer. 


8 


STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 


There  is  also  the  sin  of  omitting  to  keep  near  Christ.  There  are 
many  hungry  people  here.  The  most  pathetic  fact  there  could  be  in 
connection  with  this  Convention  would  be  to  come  together  from 
the  ends  of  the  earth  to  lay  plans  to  distribute  the  bread  of  life 
all  over  the  world,  and  then  to  go  forth  to  do  our  work  with  emaci- 
ated hands  because  we  ourselves  are  starving.  May  the  sin  of  omit- 
ting to  feed  upon  Christ  by  right  habits  of  meditation  and  Bible 
study  come  to  an  end  in  this  opening  session. 

Or  some  may  be  guilty  of  the  sin  of  omitting  to  expect  large 
things  from  God.  Recall  that  startling  statement  of  the  Psalmist, 
“They  limited  the  Holy  One  of  Israel.”  May  it  not  be  said  that  the 
delegates  of  any  college  here  hindered  the  mighty  Christ  from  cours- 
ing with  irresistible  energy  through  the  Nashville  Convention.  May 
God  save  us  from  a life  of  mediocrity,  from  slipping  down  to  low 
levels,  from  failing  to  be  responsive  to  higher  ideals,  from  living 
the  life  of  slavery  and  of  defeat! 

There  is  no  more  remarkable  passage  in  the  Old  Testament  than 
the  one  which  represents  God  as  looking  up  and  down  the  world 
among  the  lives  of  people  to  find  those  whose  hearts  are  right  toward 
Him.  What  for  ? That  He  may  show  Himself  strong  toward  them. 
I pause  and  tremble,  as  I think  of  this  passage,  that  the  mighty  God 
thus  early  in  our  Convention  is  searching  with  His  piercing  gaze 
to  discover  the  hearts  among  this  great  multitude  toward  whom  He 
can  show  Himself  strong. 

One  day,  in  the  little  village  of  Princeton,  He  found  a young 
woman  whose  heart  was  so  responsive  that  He  could  show  Himself 
strong  toward  her,  and  as  a result  under  God  we  have  the  Student 
Volunteer  Movement  and  a Convention  like  this.  One  day  there 
stood  a young  man  outside  a tent  at  Keswick,  in  England,  who  heard 
God  speak  through  a human  voice  and  was  obedient,  and  as  a result 
there  came  a great  advance  in  the  Student  Movement  of  the  British 
Isles,  one  of  the  most  spiritual  and  fruitful  in  the  world.  One  time, 
away  up  in  the  Punjab  in  India,  a young  man  who  had  been  de- 
ceiving himself  and  thought  he  had  been  deceiving  God,  had  courage 
and  honesty  enough  to  fall  to  his  knees  and  confess  his  sin,  and  the 
Spirit  of  God  came  upon  him  that  day,  and  before  a week  had  passed 
God  used  him  in  leading  many  into  the  Kingdom  of  Jesus  Christ. 

May  our  all-seeing,  loving,  holy  Lord  find  among  us  many 
hearts  so  pure,  so  responsive,  so  humble,  so  believing,  so  courageous 
that  He  may  trust  them  with  a large  bestowal  of  His  power.  These 
will  be  the  young  men  and  young  women  who,  going  forth  from 
Nashville  knowing  their  God,  will  be  strong  and  do  exploits. 


THE  FULNESS  OF  THE  LIVING  PRESENCE  OF  CHRIST 


MR.  ROBERT  E.  SPEER,  M.A.,  NEW  YORK 

We  do  not  need  to  wait  another  hour  in  order  to  receive  that 
for  which  God  has  brought  us  together  in  this  Convention.  It  may, 
indeed,  already  have  come  to  many  of  us  before  ever  we  entered  the 
doors  at  this  opening  session.  Perhaps  in  some  hour  of  quiet  on  our 
railroad  journey  to  this  place,  we  beheld  the  great  vision  that  we 
had  anticipated  when  we  came  away  from  home,  or  we  heard  the 
clear  voice  speaking  to  us  which  it  was  the  purpose  of  God  that  we 
should  hear  as  He  made  choice  of  us  to  come  to  this  place.  And 
if  we  have  not  received  already  that  which  God  was  already  willing 
to  give  us,  there  is  no  reason  why,  here  in  this  opening  hour  of  this 
Convention,  we  should  not  receive  it.  It  is  not  necessary  that  an- 
other hour  should  pass  away,  that  we  should  wait  for  another  ses- 
sion of  this  Convention,  that  we  should  delay  for  the  influence  of 
the  coming  Sabbath  Day.  Jesus  Christ  is  here  this  afternoon  more 
eager  to  give  to  every  student  that  has  come  to  this  place  that 
which  we  need  than  we  are  to  receive. 

There  are  many  of  us  who  have  attended  Student  Volunteer 
Conventions  in  the  past.  We  remember,  perhaps,  that  it  was  after 
a certain  address  at  the  last  Convention,  or  at  a certain  time  in  its 
sessions,  that  the  great  Spirit  came  to  us ; and  we  are  tempted  to 
wait  until  that  same  voice  speaks  again,  or  that  same  condition 
occurs  again,  before  we  are  ready  to  receive  that  which  God  is  ready 
to  give  here  and  now.  Or  there  are  many  of  us  who  have  come  here 
for  the  first  time,  and  friends  who  have  come  before  have  told  us  that 
we  must  wait  for  a certain  meeting,  or  we  must  wait  for  a certain 
influence,  or  we  must  wait  for  a certain  personal  message. 

My  friends,  we  do  not  need  to  wait  for  anything.  Right  here  in 
this  hall,  this  afternoon,  before  another  moment  has  passed,  there 
can  come  to  every  one  of  us  who  desires,  the  great  gift  of  God  of 
which  we  stand  in  need ; and  if  we  are  not  even  now  aware  of  the 
pouring  in  upon  our  lives  of  that  which  we  know  we  require  and 
which  we  believe  God  has  brought  us  here  to  receive,  it  must  be 
because  some  of  those  things  are  hindering  of  which  Mr.  Mott  was 
speaking  just  a moment  ago.  And  I think  we  could  not  do  better 
than  just  quietly,  as  if  each  one  of  us  were  all  alone  here,  under 
the  scrutiny  of  Christ,  look  in  upon  our  lives  and  see  whether  any 

9 


IO  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

of  these  things  are  hindering  us.  I ask  my  own  heart,  Are  any  of 
these  things  hindering  me?  Will  you  just  forget  for  a moment  that 
there  is  any  one  else  here  and  ask  your  own  heart,  honestly,  relent- 
lessly, “Are  any  of  these  things  standing  now  in  the  way  of  my 
seeing,  in  the  way  of  my  receiving?” 

The  fact  that  we  have  gathered  here  as  men  and  women  pre- 
sumably advanced  in  Christian  experience  is  no  proof  that  there 
are  not  even  here  and  now  in  our  hearts  just  such  gross  sins  as 
those  to  which  Mr.  Mott  has  alluded,  hindering  our  receipt  of  the 
great  blessing  and  fulness  of  the  presence  of  Christ.  There  was 
an  article  in  the  magazine  of  the  British  Student  Movement  some 
years  ago,  entitled,  “Perils  of  the  Forgiven  Life,”  and  one  of  the 
five  perils  of  the  forgiven  life  which  this  discerning  Christian  man 
pointed  out  was  the  peril  of  grievous  moral  fall.  I suspect  that 
there  are  many  of  us  here  who  would  not  wish  to  expose  this  after- 
noon to  the  others  every  thought,  every  imagination  that  passed 
through  our  minds  as  we  came  here — perhaps,  every  thought,  every 
imagination  that  has  been  in  our  minds  since  we  have  been  sitting 
in  this  room  this  afternoon.  There  are  even  sins  like  these  with 
which  the  Spirit  of  God  will  have  to  deal  in  our  lives,  if  we  are  to 
receive  Him.  Shall  we  ask  ourselves  directly  and  personally,  not  in  a 
mere  general  way,  regarding  those  other  sins  as  well,  those  unseen 
sins  of  temper,  of  thought,  of  disposition?  I ask  you  to  test  your- 
selves, for  example,  by  those  simple  little  rules  of  the  late  Archbishop 
Benson : “Not  to  call  attention  to  crowded  work,  or  petty  fatigue,  or 
trivial  experiences.  To  heal  wounds  which  in  times  past  my  cruel 
and  careless  hands  have  made.  To  seek  no  tenderness,  no  compas- 
sion ; to  deserve,  not  ask  for,  tenderness.  Not  to  feel  any  uneasiness 
when  my  advice  or  opinion  is  not  asked  or  is  set  aside.”  We  judge 
our  own  lives  by  some  such  cutting  standards  here  to-day,  and 
wonder  whether  Christ  would  be  willing  to  trust  us  with  any  more. 

Suppose  we  all  look  in  now  at  the  beginning,  in  honor  and  hon- 
esty, upon  our  hearts.  Are  there  no  things  there  that  we  ourselves 
can  discover  that  hinder  the  receiving  now,  here,  this  afternoon,  of 
that  which  Christ  has  brought  us  here  for?  And  are  there  no  sins 
of  reluctant  will?  I read  as  I came  down  on  the  train  the  life  of 
Samuel  J.  Mills,  which  has  just  appeared;  and  though  his  mother 
had  dedicated  him  as  a child  to  the  missionary  service,  when  at  last 
by  his  own  voluntary  act  he  had  given  himself  to  the  great  ministry 
of  his  life,  her  heart  overflowed  over  his  sacrifice  with  sorrow.  “But 
little  did  I know,”  she  said,  “when  I dedicated  this  child  to  God, 
what  it  was  going  to  cost  and  whereunto  it  would  all  end.”  And  it 
may  be  that  in  our  hearts  there  has  been  such  hesitation,  such  re- 
luctance, such  holding  back  of  will  as  would  keep  us  from  giving  all, 
and,  therefore,  from  getting  from  Christ  what  He  waits  to  offer 
us  to-day. 

Or  it  may  be  that  we  have  not  defined  to  ourselves  clearly  what 


THE  FULNESS  OF  THE  LIVING  PRESENCE  OF  CHRIST 


II 


it  is  for  which  we  have  come  here.  We  came  because  many  were 
coming;  we  came  because  we  heard  that  a great  mass  of  students 
were  to  gather  here,  the  greatest  body  of  delegated  students  ever 
assembled  in  the  history  of  the  Christian  Church ; we  came  out  of 
curiosity,  perhaps,  because  we  had  heard  stories  of  past  conventions 
and  their  mysterious  power,  and  we  wished  to  see  all  this  for  our- 
selves. Perhaps  we  did  not  really  make  clear  to  ourselves  what 
it  was  of  which  we  stood  truly  in  need. 

I will  tell  you  some  of  the  things  of  which  we  stand  in  need 
here  at  this  opening  hour.  We  stand  in  need,  all  of  us — and  Christ 
stands  ready  to  supply  these  needs — first  of  all,  I will  not  say  of  a 
clearer  vision  of  Christ,  for  words  like  those  have  grown  so  familiar 
to  us  as  to  have  lost  their  power  over  us.  I will  say  that  we  stand 
in  need  of  a more  unhesitating  exposure  of  our  lives  to  the  scrutiny 
of  Christ,  that  we  should  be  aware  that  we  stand  in  His  vision  to-day 
and  that  His  eyes  are  looking  down  upon  us  and  searching  us 
through  and  through.  And  standing  where  He  can  look  thus  upon 
us,  we  stand  where  we  can  also  look,  if  we  will,  with  unveiled  eyes 
upon  Him.  One  of  the  personal  influences  to  which  I look  back 
with  the  most  gratitude  is  the  personal  influence  of  old  Dr.  William 
Henry  Green  of  Princeton,  the  greatest  Hebrew  scholar  of  our  land 
in  his  day.  He  was  a man  of  just  as  simple  and  gentle  Christian 
life  as  he  was  of  great  and  humble  learning.  What  I remember 
best  about  him  are  the  chapel  services  which  he  used  to  conduct,  and 
in  which  he  often  gave  out  one  hymn  in  which  occurred  the  two 
lines, 

“And  bring  us  where  no  clouds  conceal 
The  beauty  of  His  face.” 

That  is  the  first  thing  that  we  need  here  this  afternoon,  that  we 
might  come  where  no  clouds  of  sin  or  selfishness,  of  evil,  of  low- 
mindedness, of  un-Christlike  temper,  conceal  the  beauty  of  His  face. 
What  the  Greeks  said  in  their  simple  way  to  Philip  expresses  clearly 
enough  the  great  and  profoundest  need  of  our  hearts.  We  want 
to  look  to-day  at  the  beginning,  not  upon  one  another’s  faces,  al- 
though it  is  good  to  do  that,  but  clearly  and  with  unveiled  eyes 
upon  the  face  of  Jesus  Christ. 

And  we  need  to  feel  at  the  very  opening  of  this  Convention  a 
larger  measure  of  His  living  power.  We  know  the  weakness  of 
our  own  wills ; we  know  the  fadingness  of  our  own  visions  of  Him. 
We  need  to-day  a power  from  outside  ourselves  that  shall  come  to 
us  with  all  the  fulness  and  the  abidingness  of  God  in  it  to  help  us 
to  be  what  we  ought  to  be  and  to  do  the  great  duties  that  are  to 
be  laid  upon  us  here. 

We  need  to  enter  not  alone  into  the  living  power  of  Christ, 
but  into  the  richness  of  His  passion.  We  are  to  come  close  enough 
to  Him  in  these  days  to  feel  for  the  world  as  He  felt  for  it,  to  look 


12  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

out  over  the  world  with  the  eyes  with  which  He  looked  out  over 
the  world ; maybe,  if  His  heart  is  in  us,  to  make  sacrifice  for  the 
world  of  our  lives,  even  as  He  laid  down  His  life  for  the  world. 
That  law  of  life  which  controlled  Him  we  have  got  to  learn  here 
in  these  days ; and  we  can  learn  it  if  we  will,  here  in  this  opening 
session  of  our  conference  together — that  law  to  which  He  gave 
expression  after  He  knew  of  the  desire  of  the  Greeks  to  behold  Him  : 
“Except  a grain  of  wheat  fall  into  the  earth  and  die,  it  abideth  by 
itself  alone.  . . . For  he  that  loveth  his  life  loseth  it ; and  he 

that  hateth  his  life  in  this  world  shall  keep  it  unto  life  eternal.”  We 
have  got  to  learn  in  these  days — and  there  are  hundreds  of  students 
who  have  come  up  to  this  student  Convention  who  have  to  learn  this 
great  lesson — we  have  got  to  learn  Christ’s  own  law  of  life.  I 
heard  Secretary  Watson  of  the  United  Presbyterian  Board,  on  the 
train  yesterday  afternoon,  speak  of  the  way  in  which  Chinese  Gor- 
don’s influence  is  still  felt  in  every  lane  and  byway  of  the  city  of 
Khartum.  Men  said  he  threw  away  his  life  when  he  died  there ; 
he  might  have  escaped  if  he  had  wished  to  do  so,  and  he  deliberately 
waited  and  laid  down  his  life.  After  Lord  Cromer  has  been  for- 
gotten, Chinese  Gordon  will  be  remembered  in  the  Sudan.  He  laid 
down  his  life,  but  he  laid  it  down  with  the  certain  assurance  that 
even  in  the  Sudan  he  will  find  it  again.  Some  day — it  is  surer  than 
anything  that  has  gone  by  us  in  the  past — some  day  Northern 
Africa  will  come  to  the  ideals  for  which  Chinese  Gordon  stood, 
simply  because  in  obedience  to  the  law  of  Christ  for  life  he  buried 
himself  as  a grain  of  corn  in  Khartum,  and  therefore  cannot  abide 
alone.  Some  day  the  seed  will  rise  again  and  the  world  will  see 
in  multitudes  the  great  and  radiant  Christian  life  that  Chinese  Gor- 
don laid  down.  We  have  need,  every  one  of  us  who  has  come  up 
here,  to  learn  this  great  law  of  Christ  for  our  lives.  We  have  not 
learned  it,  fellow  students,  many  of  us,  have  we?  We  have  not 
been  laying  down  our  lives  in  any  such  sense  as  Christ  laid  down 
His  life.  We  have  not  hated  them  in  any  such  sense  as  He  hated 
His.  Many  things  that  never  would  have  bound  Christ  have  bound 
us ; many  shackles  we  have  worn  that  He  would  never  have  worn ; 
and  here  on  the  very  threshold  of  our  Convention  we  must  learn,  if 
we  want  to  receive  now  what  He  is  ready  to  give,  His  lesson  of 
the  meaning  and  purpose  of  our  life. 

How  are  we  to  do  these  things?  We  are  to  be  courageous 
Christian  men  and  women  to-day  in  cutting  free  at  the  outset  from 
all  those  weights  and  sins  that  will  hinder  us  from  receiving  what 
Christ  desires  to  impart.  Both  the  weights  and  the  sins  that  are 
cumbering  and  enshrouding  us,  we  must  mercilessly  cut  away  from 
our  lives ; and  we  must,  in  these  opening  hours  of  this  Convention, 
judge  what  things  constitute  our  weights  and  our  sins  in  the  very 
presence  of  our  Savior  Himself.  You  know  how  it  is  among  our- 
selves. I meet  with  this  friend ; certain  things  in  my  life  fall  into 


THE  FULNESS  OF  THE  LIVING  PRESENCE  OF  CHRIST  13 

the  background  under  his  lofty  influence  over  me.  We  draw  close 
to  Christ  this  afternoon,  and  much  that  seemed  tolerable  becomes 
contemptible  and  squalid  to  us.  How  many  of  the  ideals  and  values 
of  our  life  readjust  themselves,  as  we  look  now  at  everything  and 
judge  everything  in  the  clear,  certain  light  that  falls  upon  our 
life  from  the  face  of  Christ!  We  ought  this  afternoon,  if  we  see 
these  things,  to  courageously  cut  loose  from  what  hinders  us ; and  we 
must  be  willing  even  now  fearlessly  and  unwithholdingly  to  yield 
ourselves  up  to  the  obedience  of  Jesus  Christ. 

I went  a few  weeks  ago  out  to  Bellefonte,  Pennsylvania,  to 
attend  the  dedication  of  the  gymnasium  there  built  in  memory  of 
Hugh  McAllister  Beaver;  and  as  I came  away,  his  father  gave  me 
the  history  of  his  regiment  in  the  Civil  War,  the  148th  Pennsylvania 
Volunteers.  It  seems  to  me  one  of  the  most  remarkable  historical 
books  that  has  grown  out  of  that  great  struggle.  It  is  the  story  of 
this  one  regiment  told  by  different  people — by  the  brigade  com- 
mander, by  the  colonel,  by  the  adjutant,  by  the  ambulance  officer,  by 
the  captains  of  the  companies,  by  the  private  soldiers  themselves — 
and  one  of  the  first  chapters  of  all  is  entitled  “The  Sister’s  Story.” 
It  is  the  story  of  how  some  of  the  lads  of  the  regiment  came  to  be 
enrolled.  It  was  in  the  year  1862.  President  Lincoln  had  issued 
a call  for  300,000  men  and  then  a call  for  300,000  more,  and  the 
War  Department  had  drawn  up  provisions  for  a draft  in  case  the 
men  were  not  voluntarily  offered ; and  this  one  county  in  Pennsyl- 
vania did  not  wish  to  stand  under  the  ignominy  of  a draft,  but  de- 
sired that  the  men  who  were  to  go  from  that  county  should  offer 
themselves  freely  in  response  to  that  call.  This  sister  tells  of  how 
the  appeal  came  to  the  little  village  in  which  she  and  her  brother 
lived,  in  Center  County,  Pennsylvania.  There  was  a small  country 
academy  there,  and  the  summer  vacation  was  just  over,  and  the 
boys  and  girls  had  come  back  from  the  farms  for  the  first  day  of 
the  academy  year  again.  She  said  that  she  came  walking  up  the 
village  street  with  a friend  of  hers,  another  little  child,  and  as  they 
came  up  the  pathway  through  the  yard  of  the  school,  arm  in  arm, 
with  a little  bunch  of  flowers  held  in  both  their  hands  and  their 
heads  bowed  down  very  close  together,  as  little  girls  would  talk 
with  one  another  confidentially,  they  were  suddenly  impressed  with 
the  silence  of  the  school  yard.  Instead  of  the  noise  of  play  and 
the  chatter  of  an  opening  day  at  school,  all  the  boys  and  the  little 
girls  were  sitting  quietly  on  the  school  stoop,  and  when  they  came 
up  they  asked  the  older  boys  what  the  trouble  was.  Were  there  any 
specially  dark  tidings  from  the  war?  And  they  said:  No,  it  was 
not  that;  but  Professor  Patterson  had  decided  to  enlist  and  he 
wanted  to  know  how  many  of  the  boys  of  the  school  would  go 
with  him,  and  a meeting  was  to  be  held  in  the  village  church  that 
evening  in  which  they  were  all  to  be  given  an  opportunity  to  say 
what  they  would  do.  She  said  that  at  once  she  left  her  little  com- 


14  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

panion  and  sought  out  her  brother,  and  she  said  to  him,  “Harry,  are 
you  going  to  enlist?”  and  he  said,  Yes,  he  thought  he  would.  “Well, 
but,”  the  mother  argued  after  they  reached  home,  “you  are  only 
sixteen  years  old ; you  cannot  enlist  without  father’s  allowing  you 
to  go,  and  you  know  how  we  have  all  built  on  you,  on  your  bright- 
ness, and  are  making  sacrifices  at  home  in  order  that  you  might  go 
to  college.  You  must  not  go  away  now  to  the  war.”  He  insisted 
that  when  the  opportunity  came  he  was  afraid  he  would  have  to 
respond.  And  the  sister  tells  how  that  night  in  the  little  village 
church,  when  Mr.  McAllister  of  Bellefonte  made  his  appeal  for 
volunteers  and  had  finished,  the  principal  of  the  academy  rose  with 
a long  paper  in  his  hand ; and  her  little  girlish  heart  almost  stopped 
beating  when  she  realized  what  it  was  that  he  was  going  to  do,  and 
then  when  he  had  made  his  careful,  simple  statement  as  to  the  pur- 
poses that  led  him  and  the  motives  that  constrained  him,  he  said 
he  was  going  to  call  the  school  roll,  and  every  boy  who  wanted 
to  could  respond  “Ready”  to  his  name.  And  in  a silence  like  the 
silence  of  death  he  began  at  the  top  of  the  line : “Andrews,” 
“Ready” ; “Baker,”  “Ready” ; and  when  he  came  down  to  K the 
little  girl  said  her  breath  just  absolutely  stopped,  and  when  the 
name  Keller  was  called,  she  heard  a clear  boyish  voice  answer 
without  a tremor  “Ready”  to  his  name. 

There  were  thousands  and  tens  of  thousands  and  hundreds  of 
thousands  of  the  lads  of  this  land,  North  and  South,  who  gave  a 
free  and  eager  response  to  the  call  that  came  to  them  in  those  days 
of  need ; and  here  to-day,  in  a sense  more  clear  and  appealing,  One 
is  standing  who  will  call  during  the  days  of  this  Convention — be- 
lieve me-— the  name  of  every  delegate  who  has  come  here.  Are  we 
prepared  now  in  the  very  opening  session  of  all  to  answer  joyfully, 
without  reluctance,  with  eager  response  and  complete  surrender,  to 
our  names  as  He  is  calling  them  here  this  afternoon?  To  be  sure, 
we  shall  not  hear  Him,  as  we  do  not  hear  Him  now,  with  any  audible 
voice,  and  we  shall  not  see  Him,  as  we  do  not  see  Him  now,  with 
these  physical  eyes  of  ours ; but  there  is  a sense  in  which  He  is 
here  more  really  than  Mr.  Mott  is  here,  a sense  in  which  at  this 
moment  He  is  Himself  confronting  every  student  who  has  come  up 
to  this  Convention  and  calling  to  that  student  to  compare  his  life, 
her  life,  with  Christ’s  life,  and  to  respond  now  to  Christ’s  pleading 
and  entreating  call. 

Why  should  we  not  do  that  here  at  this  very  opening  session 
of  the  Convention?  Why  should  we  put  off  until  Thursday,  or 
Friday,  or  Saturday,  or  Sunday,  that  which  we  can  do  now,  that 
which  if  it  is  right  for  us  to  do  then  it  is  right  for  us  to  do  now? 
Why  should  we  not  here  this  afternoon,  in  the  quietness  and  sim- 
plicity and  stillness  of  our  opening  meeting  together,  just  cut  away 
all  the  things  that  hinder  the  incoming  of  the  fulness  of  the  living 
presence  of  Christ  upon  our  life,  here  and  now  make  free  and  un- 


THE  FULNESS  OF  THE  LIVING  PRESENCE  OF  CHRIST  1 5 

withholding  surrender  of  all  that  we  have  and  all  that  we  are  to  the 
loving  rule  of  Jesus  Christ? 

Only  in  proportion  as  here  in  this  opening  hour  each  one  of  us 
thus  personally  and  individually,  as  though  alone  with  Christ,  draws 
near  to  Him,  are  we  going  to  be  able  to  have  as  a body  here  what 
we  long  for  and  desire.  Any  one  of  us  here  can  hinder  the  blessing 
that  would  come  to  the  rest  of  us.  It  is  not  possible  for  any  one 
of  us  to  be  evil  of  mind,  selfish  of  heart,  disobedient  to  the  calls 
of  Christ,  without  the  whole  body  suffering  because  of  that  evil  and 
that  disobedience.  We  can  only  have,  each  of  us  here  in  this  gather- 
ing, the  things  that  we  desire  as  we  all  of  us  together  come  and  seek 
those  things  now  from  Christ ; and  I simply  ask  in  this  opening  hour, 
quietly,  each  one  alone,  to  forget  everybody  else,  to  be  just  as  though 
Christ  and  you  were  here  in  this  hall  together  and  everything  else 
just  silence  and  emptiness  round  about  us.  That  is  the  fact  in  the 
case.  Would  that  here,  during  these  first  moments,  we  could  realize 
that  there  is  the  fact — that  over  against  each  one  of  us  the  Lord 
is  standing,  the  Lord  with  a thorn-crowned  head  and  the  nail-pierced 
hands  and  the  pleading  voice  of  His  infinite  love  calling  to  us,  call- 
ing. Surely  we  can  almost  hear  His  voice  calling  to  us.  How  can 
we  hold  back  from  that  call  ? How  can  we — as  we  realize  how  near 
He  is  to  us,  how  much  nearer  He  would  come  to  us,  how  tender  and 
entreating  His  love  is — how  can  we  now  at  the  beginning  do  aught 
else  than  lay  our  lives,  holding  back  no  part  of  them,  into  our 
Savior’s  hands.  Shall  we  not  do  that — not  to-morrow,  but  now? 


THE  SUPREME  BUSINESS  OF  THE  CHURCH 
TO  MAKE  CHRIST  KNOWN  TO  ALL  MAN- 
KIND 


THE  SUPREME  BUSINESS  OF  THE  CHURCH  TO  MAKE 
CHRIST  KNOWN  TO  ALL  MANKIND 

THE  REV.  GEORGE  ROBSON,  D.D.,  EDINBURGH 

The  theme  assigned  me  to-night  is  but  the  translation  into  a 
modern  thesis  of  the  last  command  of  our  Lord.  On  the  eve  of  His 
ascension  and  having  in  view  the  constituting  of  His  Church  on 
earth  bv  the  sending  of  the  Holy  Spirit,  at  His  final  meeting  with 
the  initial  leaders  of  His  Church  He  summed  up  the  task  before 
them  in  the  words,  “Ye  shall  be  witnesses  unto  me  both  in  Jerusalem, 
and  in  all  Judea,  and  in  Samaria,  and  unto  the  uttermost  part  of  the 
earth.”  To-night,  on  this  opening  day  of  our  Convention,  being 
gathered  together  in  the  name  of  the  Lord  and  with  Him  in  the 
midst,  is  not  our  first  concern  to  apprehend  clearly  His  present  will 
concerning  His  Church,  that  this  and  nothing  else  may  be  the  basis 
and  the  guide  and  the  goal  of  our  proceedings  ? The  primary  charge 
stands  unfulfilled  and  unrepealed.  The  presentation  of  Jesus  Christ 
to  all  mankind  is  still  the  supreme  business  of  the  Church. 

I.  Included  in  this  thesis  are  four  points.  The  first  is  that  the 
Church  is  the  appointed  organ  of  missionary  enterprise,  to  initiate 
it,  to  order  it,  and  to  maintain  it.  Now  that  may  seem  to  you 
a mere  truism,  but  it  is  no  small  gain  to  have  it  accepted  as  such. 
It  took  the  Churches  of  the  Reformation  three  centuries  to  learn  this 
truth ; for  you  must  remember  that  the  Reformation  was  simply  a 
great  revolt  against  the  tyranny  of  Rome,  a revolt  which  by  recog- 
nizing the  supreme  authority  of  the  Word  of  God  liberated  the  faith 
of  the  Church  from  papal  prescription  and  the  government  of  the 
Church  from  papal  autocracy.  It  did  not  by  any  means  effect  the 
re-formation  of  the  Church  on  the  Apostolic  basis ; it  only  made 
the  process  of  such  re-formation  possible.  Ever  since  the  initial  act 
of  emancipation  this  process  has  been  going  forward,  by  slow  steps 
it  is  true  and  through  tangled  and  painful  conflicts,  but  with  grow- 
ing hopefulness.  Again,  you  must  remember  that  the  civil  power, 
the  organized  state,  was  in  the  providence  of  God  the  shelter  and 
the  bulwark  of  the  Reformed  Churches  against  the  Papacy.  In  each 
land  the  Church  emancipated  from  the  Papacy  was  reorganized  as 
an  entity  within  the  state,  and  the  state  cared  for  its  order  and 
maintenance.  No  better  solution  of  the  situation  may  have  been 
practicable  under  the  circumstances  of  the  times,  but  it  was  a solu- 

19 


20  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

tion  disastrous  for  the  realization  of  the  missionary  function  of 
the  Church.  In  effect  it  made  the  exercise  of  that  function  dependent 
on  the  state.  In  Germany,  Justinian  von  Weltz,  the  noblest  advocate 
of  missions  in  the  17th  century,  addressed  his  summons,  not  to  the 
Church,  but  to  the  Diet  of  the  Empire,  and  its  rejection  there  left 
the  Church  missionless  for  two  centuries.  In  Denmark  it  made 
the  sending  of  Ziegenbalg,  the  first  Protestant  missionary  to  India, 
exactly  200  years  ago,  an  affair  of  the  Court,  from  which  the  Church 
held  itself  unsympathetically  aloof.  In  Holland  and  in  Britain  it  led 
the  state  to  avow  a missionary  design  as  a pious  reason  for  planting 
colonies  and  seizing  territories  in  newly  discovered  lands  beyond  the 
seas,  and  the  Church  was  brought  in  simply  as  an  auxiliary  to  that 
design.  Even  the  work  of  John  Eliot  among  the  Indians  was  vin- 
dicated by  him  as  an  implementing  of  the  obligation  imposed  in  the 
charter  of  the  colony.  But  the  wonderful  story  of  that  work  gave 
to  men  a new  vision  of  the  opportunities  within  their  reach.  The 
work  of  evangelization  was  seen  to  admit  in  many  ways  of  free  co- 
operative endeavor ; and  forthwith  there  began  to  spring  up  little 
societies  for  disseminating  knowledge,  for  promoting  prayer,  and 
gathering  contributions  to  aid  the  work  in  the  colonies. 

Then  came  the  strong  religious  movements  on  both  sides  of  the 
Atlantic  in  the  earlier  part  of  the  18th  century;  and  the  close  of  that 
century  brought  the  splendid  birth  time  of  what  are  now  the  great 
missionary  societies  of  the  Protestant  world.  These  societies,  how- 
ever, were  at  first  only  ecclesiolae  in  ecclesia,  groups  of  Christians 
voluntarily  associated  for  missionary  purposes,  who  while  remaining 
within  their  churches  were  far  from  committing  the  churches  to 
their  special  endeavor.  Almost  everywhere  indeed  the  Church  in  its 
organized  administration  held  aloof  from  these  societies  and  even 
disapproved  their  constitution  and  methods,  if  not  their  aims.  Grad- 
ually, however,  and  in  recent  times  with  wonderful  rapidity,  the  mis- 
conceptions of  the  past  have  rolled  away  like  morning  mists  before 
the  sun ; and  in  the  clearer  light  of  a wider  day  almost  all  have  come 
to  see  what  the  Moravian  Church  perceived  from  the  beginning  of 
its  history,  that  the  Church  as  such  is  the  institution  entrusted  with 
the  Gospel  for  mankind.  There  are  still  indeed  diversities  of  method. 
There  are  churches  which  conduct  their  missionary  operations  as  a 
work  organized  by  the  Church  itself ; and  there  are  churches  which 
conduct  their  missionary  operations  through  an  independent  society 
in  close  alliance  with  itself ; and  there  are  societies  conducting  mis- 
sionary operations  by  means  of  the  co-operation  of  members  of 
various  churches  in  the  work.  But  whatever  be  the  line  of  action 
along  which  we  seek  to  give  practical  effect  to  the  common  obliga- 
tion, we  are  one  in  recognizing  that  the  Church  as  such,  of  her  own 
inherent  right,  in  virtue  of  her  constitution,  and  at  her  own  charges, 
is  the  appointed  organ  for  the  evangelization  of  the  world.  At 
last  we  have  won  this  rich  fruit  of  the  Reformation  in  the  recovery 


THE  SUPREME  BUSINESS  OF  THE  CHURCH 


21 


and  acceptance  of  the  Apostolic  conception  of  the  Church  as  the 
instrument  chosen,  fashioned,  and  endowed  by  the  ascended  Savior 
for  the  work  of  gathering  mankind  into  union  with  Himself. 

II.  This  brings  me  to  my  second  point.  If  the  Church  has  been 
divinely  formed  to  be  the  organ  of  the  missionary  enterprise,  what 
exactly  is  the  missionary  enterprise  entrusted  to  her?  I venture 
to  say  that  it  is  most  truly  conceived  when  we  recognize  that  its 
essence  and  sum  is  the  presentation  of  Christ — that  before  all,  that 
through  all,  that  beyond  all.  This  enterprise  is  not  a mere  campaign 
to  overthrow  the  beliefs  and  worships  of  heathendom  by  the  intro- 
duction of  Christianity,  but  is  a campaign  to  present  Christ  as  the 
light  of  the  world,  who  lifts  into  fulfillment  the  scattered  prophecies 
of  truth  and  aspirations  of  good,  conserved  and  struggling  in  the 
religions  of  heathendom,  and  who  at  the  same  time  compels  the 
grateful  abandonment  of  the  whole  mass  of  what  is  false  and  evil 
in  those  religions.  The  missionary  enterprise  is  not  a scheme  for 
creating  foreign  extensions  or  dependencies  of  the  home  churches, 
but  it  is  a scheme  for  presenting  to  those  of  other  kindreds  and 
tongues  the  Christ,  who  is  the  Way  for  all  to  the  Father  of  all,  and 
in  whom  there  is  for  all  nations  a fellowship  of  equal  and  eternal 
brotherhood.  The  missionary  enterprise  is  not  a movement  for  the 
expansion  of  commerce  and  culture  and  civilization,  but  it  is  a 
movement  for  the  making  known  of  that  Divine  Lord  who,  wherever 
His  influence  is  received,  guides  human  life  to  nobler  uses,  enriching 
alike  the  individual  and  the  community.  May  I add  that  if  you  have 
regard  simply  to  the  task  of  the  Church,  the  missionary  enterprise 
is  not  even  an  endeavor  to  convert  the  heathen ; for  conversion  is 
distinctively  the  work  of  the  Holy  Spirit,  and  the  work  committed 
to  the  Church  is  only  that  of  so  making  Christ  known  that  He  shall 
be  seen  to  be  the  Redeemer  of  mankind. 

How,  then,  is  He  to  be  made  known?  In  three  ways.  He  is 
to  be  declared  in  missionary  preaching.  The  message  entrusted  to 
the  Church  is  a proclamation  of  Christ.  It  is  the  story  of  His  birth 
into  the  human  family,  of  His  unique  life  in  the  flesh,  of  His  death 
of  awful  mystery  upon  the  cross,  and  of  His  wondrous  resurrection 
from  the  dead.  But  it  is  more  than  a story.  It  is  a statement  of 
these  facts  so  that  they  become  the  certification  of  a Savior  who 
is  the  gift  of  God  to  all  time  and  to  all  mankind.  True,  the  mission- 
ary has  to  show  to  men  their  sinful  and  lost  condition,  but  it  is  in 
the  beholding  of  Christ  that  the  reality  and  the  sinfulness  of  sin 
are  most  convincingly  brought  home  to  the  conscience.  True,  the 
missionary  has  to  educate  men  in  ethical  practice,  but  the  supreme 
ethical  standard,  as  well  as  the  supreme  ethical  dynamic,  is  Christ. 
“The  true  morality,  O bleeding  Lamb,  is  love  of  thee.”  Christ, 
therefore,  must  be  the  all-transcending,  all-pervading,  all-dominating 
theme  of  missionary  preaching. 

The  Christ  is  also  to  be  revealed  in  missionary  life.  There  is 


22  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

sometimes  a preaching  of  Christ  which  is  unaccompanied  by  any 
personal  reflection  of  His  image.  When  this  occurs  in  a foreign 
field  it  is  quite  possible  that  the  missionary  may  still  be  highly  hon- 
ored for  the  impression  he  gives  of  superior  culture,  of  Western 
civilization,  of  foreign  power,  but  the  failure  to  give  any  impression 
of  the  distinctive  quality  of  Christian  saintship  is  failure  in  the  very 
essence  of  the  enterprise.  For,  just  as  at  home  the  Christian  pastor 
should  be  the  most  Christlike  man  in  the  congregation,  so  the  mis- 
sionary who  goes  among  heathen  people  goes  not  only  to  carry 
tidings  of  Christ,  but  to  let  them  see  a vision  of  Christ  in  the  man- 
ner of  his  own  life  and  spirit. 

And  Christ  is  to  be  attested  also  by  missionary  beneficence. 
“The  works  that  I do  in  my  Father’s  name,”  said  Christ  as  He  stood 
on  the  earth,  “they  bear  witness  of  me.”  The  works  done  in  His 
name  on  the  mission  field  bear  witness  of  Him  still.  The  dispensary, 
the  hospital,  the  school,  the  production  of  Christian  literature,  the 
industrial  institution,  the  manifold  influences  that  create  pure  homes 
and  social  order  and  peaceful  well-being — these  have  their  place 
in  the  missionary  enterprise  simply  because  they  are  inseparable 
from  the  spirit  of  Christ  living  and  working  in  His  servants  who 
are  face  to  face  with  the  needs  of  heathendom ; and  all  these  in  their 
various  ministry  to  the  good  of  men  are  but  a part  of  the  revelation 
of  the  all-embracing  Saviorship  of  Christ.  Thus  the  essence  and 
the  sum  of  the  missionary  enterprise  is  to  make  known  the  Christ — 
the  living,  divine,  eternal  Christ,  who  is  present  among  us  in  the 
power  of  His  Spirit,  who  through  us  is  seeking  and  saving  the  lost, 
and  is  mighty  to  save  them  to  the  uttermost.  And  wherever  the 
missionary  enterprise  is  successful,  there  is  in  the  human  heart  an 
instinctive  recognition  of  the  revelation  of  Christ  as  the  basis  and 
crown  of  the  whole  change  which  has  been  wrought.  It  was  put  in 
a nutshell  by  the  little  Manchurian  girl,  who,  in  speaking  of  the 
flower-planted  grave  of  her  baby  brother,  said,  “The  grave  has 
become  a new  place  to  us  since  Jesus  came  to  our  village.”  Our 
work  is  simply  to  make  Him  known,  who  wherever  He  is  welcomed 
makes  all  things  new. 

III.  My  third  point  naturally  follows.  The  scope  of  the  mis- 
sionary enterprise  is  conterminous  with  mankind.  The  Christ  is  to 
be  made  known  to  all  men  everywhere.  For  this  reason  among 
others,  our  Lord  ascended  to  the  right  hand  of  the  Father,  that  the 
revelation  of  Him  rtiight  no  longer  be  conditioned  by  connection 
with  a particular  locality  or  nation,  but  that  he  might  place  Himself 
in  equal  relations  to  all  men  everywhere.  And,  correspondingly,  the 
coming  of  the  Holy  Spirit,  whose  office  it  is  to  glorify  Christ,  is  not 
affected  by  race  or  by  color,  but  is  free  as  the  wind  which  bends 
alike  the  Northern  pine  and  the  Southern  palm.  Most  emphatically 
does  the  Book  of  the  Acts  of  the  Apostles  teach  that  nationality, 
climate,  territory,  have  no  place  among  the  foundations  of  the  City 


THE  SUPREME  BUSINESS  OF  THE  CHURCH 


23 


of  God.  Geographical  considerations  may  order  the  procedure  of 
the  enterprise,  but  they  are  forbidden  to  limit  its  scope.  And  so 
the  distinction  between  home  and  foreign  missions,  while  convenient 
in  administration,  has  no  spiritual  basis.  The  true  home  land  of  the 
Church  is  defined  by  the  words,  “In  Christ  Jesus”  ; and  all  who  know 
not  Christ,  wherever  they  be,  whether  within  the  walls  of  your  city, 
or  the  boundary  of  your  state,  or  beyond  those  boundaries  among 
neighboring  nations,  or  in  the  uttermost  parts  of  the  earth,  these 
constitute  the  one  outland,  the  field  of  missionary  enterprise.  And 
in  that  outland  is  there  a single  class  of  society  at  home,  is  there  a 
single  tribe  or  sect  in  the  non-Christian  world  of  which  you  are 
prepared  to  say  that  the  incarnation  of  the  Son  of  God  has  no  mean- 
ing for  them.  His  life  no  message  for  them,  His  atoning  death  no 
value  for  them?  that  they  are  beyond  the  embrace  of  His  love,  or 
above  His  power  of  blessing  or  beneath  it?  Those  who  know  not 
Jesus  may  use  such  language,  but  we  who  know  Him  cannot.  Have 
we  not  seen  among  the  most  vicious  in  the  cesspools  of  our  crowded 
city  life,  as  well  as  among  the  bloodthirsty  cannibals  of  New  Guinea, 
and  the  brutish  weaklings  of  Tierra  del  Fuego,  and  the  lustful  idola- 
tors  of  India,  that  even  those  in  the  very  lowest  depths  of  degenera- 
tion the  love  of  Christ  is  mighty  to  rescue  and  renew?  And  have 
we  not  also  seen  how  in  the  mission  fields  among  Eastern  nations 
the  evidence  is  every  day  accumulating  that  not  in  their  ancient 
religions  but  in  Jesus  Christ  the  most  earnest  souls  are  finding  the 
truth  which  satisfies  the  intellect,  the  power  which  regenerates  life, 
the  hope  which  illumines  the  future?  So  to  all  nations,  made  of 
one  blood,  dwelling  on  the  face  of  the  earth,  to  all  the  children  of 
men  created  in  the  image  of  God,  to  every  human  being  in  whose 
flesh  the  Son  of  God  has  come — to  all  He  is  to  be  made  known ; for 
to  their  need  of  Him  there  is  no  exception,  and  to  His  power  to 
save  them  there  is  no  limit.  He  is  the  gift  of  the  Father  to  all ; He 
died  to  make  atonement  for  the  sins  of  all ; He  has  been  lifted  up 
to  draw  all  men  unto  Him. 

IV.  If  these  things  be  so,  I need  not  elaborate  my  closing  point, 
which  is  this,  that  the  presentation  of  Christ  to  all  mankind  is  the 
supreme  business  of  the  Church.  I do  not  speak  now  of  the  final 
purpose  of  the  Church.  That  will  be  seen  when  she  is  completed 
in  multitude  and  perfected  in  character.  Our  view  at  present  is 
limited  to  that  generation  of  the  universal  Church  which  by  the  will 
of  our  Lord  is  living  now  in  this  present  world ; and  the  question 
before  us  is,  What  is  the  purpose  of  our  Lord  in  locating  and  main- 
taining this  supernatural  organization  in  the  midst  of  mankind,  and 
what  is  our  plain  duty  as  determined  by  His  purpose?  It  is  placed 
beyond  question  by  His  parting  charge.  After  His  own  personal 
work  on  earth  had  been  accomplished,  He  furnished  a pregnant 
foreword  to  the  new  era  of  redemption  in  the  forty  days  between 
the  resurrection  and  the  ascension;  and  of  that  whole  foreword 


24  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 


the  new  and  triumphant  characteristic  was  the  one  great  charge,  “Go 
ye  into  all  the  world,  and  preach  the  Gospel  to  every  creature.” 
“Make  disciples  of  all  nations.”  “Ye  shall  be  my  witnesses  . . . 

unto  the  uttermost  part  of  the  earth.”  Through  all  these  centuries 
the  charge  comes  down  to  the  present  generation  telling  of  a task 
yet  unaccomplished,  of  a purpose  and  a desire  in  the  heart  of  our 
ascended  Lord  for  whose  fulfilling  He  is  waiting  at  our  hands,  if 
perchance  we  are  ready  to  do  His  will.  It  is  not  the  mere  authority 
of  His  commandment  which  summons  us  to  this  duty,  imperative 
though  that  be.  His  commandment  is  in  reality  the  declaration  of 
an  obligation  involved  in  the  very  nature  of  the  case.  Consider  what 
Christ  really  is  and  desires  to  become  to  the  world  of  mankind  and 
what  mankind  is  to  find  in  Him;  and  consider,  on  the  other  hand, 
the  position  of  the  Church  between  the  two,  knowing  Christ  and 
living  by  Him,  and  yet  in  direct  contact  with  the  world.  Is  it  not 
plain  that  even  if  no  missionary  commandment  had  ever  been  spoken, 
still  the  Church  could  not  be  answering  to  her  divine  ideal  nor  ful- 
filling her  sacred  function,  if  the  end  of  her  manifold  labors  were 
anything  less  than  the  presentation  of  Christ  to  all  mankind? 

What,  then,  is  the  present  practical  requirement?  In  the  first 
place  this,  that  the  life  of  every  individual  Christian  should  be 
adjusted  to  this  end.  For,  whatever  be  his  calling  or  station,  the 
very  fact  of  membership  in  the  body  of  Christ  implies  that  he  is 
called  through  some  form  of  service  to  co-operate  in  the  common 
task ; and  when  once  his  heart  has  learned  to  beat  in  sympathy  with 
the  love  that  bled  on  Calvary,  and  when  once  his  will  is  resolved  to 
seek  to  make  Jesus  King,  then  his  life  will  promptly  yield  its  meed 
of  help  toward  the  great  end,  and  the  yielding  of  it  will  be  to  him 
the  honor  and  the  joy  of  earthly  existence. 

Secondly,  it  is  necessary  that  the  congregational  life  be  adjusted 
to  this  end.  At  present  the  life  of  far  too  many  of  our  congregations 
is  sterilized  by  its  self-centered  character.  The  world-wide  duty  of 
the  congregation  is  relegated  to  a secondary  place,  and  the  congre- 
gation is  proportionately  non-efficient  for  the  chief  purpose  of  the 
Church.  What  is  needed  in  order  that  it  may  come  into  line  with  the 
will  of  Christ  and  may  fulfill  its  function  in  His  Church  is  that  all 
its  endeavors  should  be  so  ordered  as  to  subserve  and  culminate 
in  world-wide  missionary  service. 

And,  thirdly,  it  is  necessary  not  only  that  the  life  of  every 
denomination  be  adjusted  to  this  end,  but  also  that  there  be  a genuine 
co-operation  of  all  the  Churches  to  accomplish  it.  We  have  had  con- 
ferences international,  ecumenical,  which  have  been  helpful  toward 
co-operation  in  various  ways;  but  what  we  are  yet  waiting  for  is 
a conference  of  authorized  delegates  from  the  various  Churches  who 
may  arrange  that,  instead  of  the  independent  action  which  to-day 
is  crowding  missionaries  of  many  denominations  into  one  limited 
area,  while  other  and  larger  areas  are  wholly  unoccupied,  there 


THE  SUPREME  BUSINESS  OF  THE  CHURCH 


25 


shall  be  a concerted  plan  for  the  systematic  distribution  of  their 
combined  missionary  forces,  so  as  to  secure  a united  advance  into 
every  field  of  heathendom  for  the  presentation  of  Christ  to  all  man- 
kind. It  needs,  dear  friends — I venture  to  say,  it  only  needs — the 
full  consecration  and  the  wise  application  of  the  vast  unused  or 
misdirected  resources  of  the  Church  of  Christ  on  earth  throughout 
her  whole  membership,  in  order  that  a presentation  of  Christ  to  all 
mankind  may  take  place  within  a single  generation. 

And  the  immediate  urgency  of  this  task  is  emphasized  by  co- 
operative movements  in  the  divine  government  of  the  world.  Never 
was  the  opportunity  for  the  task  so  favorable  as  it  is  to-day.  The 
opening  of  almost  every  land  for  the  evangelistic  enterprise,  the 
undoing  of  forces  that  threatened  to  bar  the  progress  of  the  Gospel, 
the  ever  growing  facilities  of  communication  between  remotest 
places,  the  ever  growing  intercourse  between  different  nations, 
giving  a new  accent  to  the  recognition  of  a common  humanity,  the 
racial  and  the  international  problems  that  are  pressing  to  the  front 
and  for  which  we  see  an  effective  solution  only  in  a living  Christian- 
ity— these  things,  together  with  the  mighty  outpourings  of  the 
Spirit  of  God  on  far  separated  fields  at  home  and  abroad  and  the 
manifest  trend  in  the  Churches  toward  union  in  the  face  of  the  com- 
mon foe,  all  these  things  discover  to  us  the  magnificence  of  the 
present  opportunity  and  bid  us  seize  it.  Who  knoweth  but  thou,  each 
delegate  in  this  Convention,  art  come  to  the  Kingdom,  to  thy  King- 
dom, for  such  a time  as  this  ? The  time  gives  to  us  the  opportunity 
of  need,  the  opportunity  of  power,  the  opportunity  of  devotion.  In 
this  Convention,  then,  at  the  feet  of  our  ascended  but  present  Lord, 
let  us  yield  ourselves  anew  to  Him,  that  being  cleansed  from  sin  and 
being  anew  endowed  with  power  from  on  high,  we  may  in  this  our 
day  and  generation  bear  witness  of  Christ  unto  the  uttermost  parts 
of  the  earth. 


THE  OWNERSHIP  AND  LORDSHIP  OF 
JESUS  CHRIST 


THE  OWNERSHIP  AND  LORDSHIP  OF  JESUS  CHRIST 


MR.  J.  CAMPBELL  WHITE,  M.A.,  ALLEGHENY,  PA. 

Is  it  true,  or  is  it  false,  that  Jesus  Christ  is  the  only  rightful 
owner  and  Lord  of  our  lives?  Martin  Luther  thought  it  was  true 
when  he  said,  “If  anyone  would  knock  on  the  door  of  my  breast 
and  say,  ‘Who  lives  here?’  I would  not  reply,  ‘Martin  Luther,’  but 
would  say,  ‘The  Lord  Jesus  Christ.’  ” Paul  gave  expression  to  the 
greatest  practical  reality  of  his  life  when  he  said,  “I  am  crucified 
with  Christ ; nevertheless,  I live ; yet  not  I,  but  Christ  liveth  in  me.” 
“For  to  me  to  live  is  Christ.”  And  he  not  only  regarded  himself 
as  the  slave  of  Christ,  but  he  regarded  that  attitude  as  the  normal 
and  rightful  one  of  every  disciple  of  Christ.  “Ye  are  not  your 
own;  for  ye  are  bought  with  a price;  therefore,  glorify  God  in  your 
body,  and  in  your  spirit.”  “Ye  are  Christ’s;  and  Christ  is  God’s.” 
“Feed  the  Church  of  God,  which  he  hath  purchased  with  his  own 
blood.”  “I  beseech  you,  therefore,  brethren,  by  the  mercies  of 
God,  that  ye  present  your  bodies  a living  sacrifice,  holy,  acceptable 
unto  God,  which  is  your  reasonable  service.”  And  our  Lord  Him- 
self regarded  this  as  the  only  right  attitude  of  every  follower  of 
His  toward  Himself.  “Ye  call  me  Master  and  Lord;  and  ye  say 
well;  for  so  I am.” 

This  lordship  and  ownership  of  Jesus  Christ  applies  not  only  to 
our  lives,  but  it  carries  with  it  all  our  possessions  and  powers;  for, 
“the  earth  is  the  Lord’s,  and  the  fulness  thereof ; the  world,  and 
they  that  dwell  therein.”  “The  silver  is  mine,  and  the  gold  is  mine, 
saith  the  Lord  of  Hosts,  and  the  cattle  upon  a thousand  hills.” 
“All  things  come  of  thee,  and  of  thine  own  have  we  given  thee.” 
And  when  the  Spirit  of  God  came  with  mighty  power  upon  the 
Apostolic  Church,  it  is  written  of  them  that  “not  one  of  them  said 
that  aught  of  the  things  which  he  possessed  was  his  own.”  There 
can  be  no  possible  question  that  Jesus  Christ  regards  Himself  as 
the  owner  and  Lord  of  our  life.  For  us  the  practical  question  is, 
Have  we  recognized  His  ownership  and  His  lordship,  and  are  we 
living  in  that  attitude  toward  Him? 

The  four  cardinal  obligations  of  the  world-wide  missionary  en- 
terprise are:  I,  that  we  should  know;  II,  that  we  should  pray;  III, 
that  we  should  go ; and  IV,  that  we  should  send  with  our  money. 

29 


30  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 


Judged  by  these  tests  how  far  is  the  practical  ownership  and  lord- 
ship  of  Jesus  Christ  recognized  in  the  Church  of  our  day? 

I.  We  understand  perfectly  well  that  knowledge  is  the  founda- 
tion of  all  consecrated  and  intelligent  activity  for  the  redemption 
of  the  world.  I understand,  and  all  of  us  do,  that  this  is  no  ordi- 
nary audience,  but  one  which  is  particularly  selected;  and  yet  are 
not  questions  like  these  being  asked  even  in  an  audience  of  this 
kind?  How  much  does  even  this  picked  audience  know  about  the 
world  and  its  needs?  How  many  of  us,  for  example,  have  read 
one  standard  book  on  each  of  the  great  countries  of  the  world? 
How  many  of  us  have  read  the  record  of  one  great  missionary  life 
of  each  of  these  great  countries?  How  many  of  us  have  familiar- 
ized ourselves  with  the  outstanding  features  of  all  the  great  relig- 
ions of  the  world  by  reading  at  least  one  standard  work  concerning 
them?  Further  than  that,  how  many  have  so  digested  this  infor- 
mation as  to  be  able  to  be  intelligent  and  effective  advocates  of  a 
world-wide  missionary  propaganda?  Has  this  information  gotten 
down  deeper  than  our  heads  and  taken  hold  of  our  hearts?  “For 
out  of  it  are  the  issues  of  life;”  and  it  is  written  of  our  Lord,  that 
“when  he  saw  the  multitudes,  he  was  moved  with  compassion  for 
them.”  Are  we  moved  at  the  sight  of  the  world’s  need  as  our  Lord 
was  moved?  Dr.  A.  J.  Gordon  used  to  say:  “I  have  long  since 
ceased  to  pray,  Lord  Jesus,  have  compassion  on  a lost  world.  I 
remember,”  he  said,  “the  day  and  the  hour  when  I seemed  to  hear 
my  Lord  rebuking  me  for  making  that  kind  of  prayer.  I seemed 
to  hear  Him  say  to  me,  ‘I  have  had  compassion  on  a lost  world, 
and  now  it  is  for  you  to  have  compassion.  I have  given  my  heart; 
give  your  heart.’  ” How  heavily  upon  our  hearts  does  there  rest 
to-night  the  burden  of  the  world’s  sorrow  and  sin  and  shame  and 
need  of  Christ? 

When  I came  away  from  India,  I wanted  to  keep  deeply  en- 
graven on  my  heart  and  on  my  thoughts  the  needs  of  the  three 
hundred  millions  of  that  great  Empire  to  which  I had  given  ten 
of  the  best  years  of  my  life,  and  on  the  dial  of  my  watch,  under 
the  second-hand,  I wrote  down  in  ink  the  death  rate  among  the 
heathen  population  of  that  Empire  alone.  I was  compelled  to  put 
a black  mark  alongside  of  every  third  second.  To-night  we  look 
out  upon  the  world,  as  a whole,  in  its  indescribable  need.  If  we 
were  to  put  down  the  death-rate  in  the  non-Christian  world  during 
this  hour  while  we  sit  here,  and  all  the  hours  of  the  days  and  the 
months  and  the  years,  we  would  be  compelled  to  put  down  a black 
mark  alongside  of  every  second  of  every  minute  of  every  hour  of 
every  day  of  the  year.  Will  you  stop  for  thirty  seconds  with  me 
to  realize  how  terrible  a thing  that  is— one  every  second  going  out 
without  knowing  Christ  and  without  knowing  whither  they  are 
going?  And  think,  if  you  will,  what  it  would  mean  if  they  were 
your  brothers  and  sisters — as  they  are— who  are  going  out  in  that 


THE  OWNERSHIP  AND  LORDSHIP  OF  JESUS  CHRIST  3 1 

condition.  Every  count  represents  the  average  death-rate  in  the 
whole  heathen  world.  One,  two,  three,  four,  five,  six,  seven,  eight, 
nine,  ten,  eleven,  twelve,  thirteen,  fourteen,  fifteen,  sixteen,  seven- 
teen, eighteen,  nineteen,  twenty,  twenty-one,  twenty-two,  twenty- 
three,  twenty-four,  twenty-five,  twenty-six,  twenty-seven,  twenty- 
eight,  twenty-nine,  thirty.  Thirty  seconds,  and  my  watch  goes  on, 
and  during  the  hour  that  we  sit  here  together  to-night,  as  many 
people  as  compose  this  audience  die  without  Christ;  and  every 
session  that  we  come  here  together  the  same  thing  will  happen 
again,  for  every  hour  and  a half  more  people  die  in  the  heathen 
world  than  are  within  sound  of  my  voice  at  this  moment.  What 
does  it  mean  to  them?  What  does  it  mean  to  you?  What  does 
it  mean  to  Him  who  for  their  sakes  thought  it  worth  while  to 
lay  down  His  life? 

“Give  me  Thy  heart,  O Christ ! Thy  love  untold, 

That  I,  like  Thee,  may  pity ; like  Thee,  may  preach. 

For  round  me  spreads  on  every  side  a waste 
Drearer  than  that  which  moved  Thy  soul  to  sadness. 

No  ray  hath  pierced  this  immemorial  gloom, 

And  scarce  these  darkened,  toiling  myriads  taste 
Even  a few  drops  of  fleeting,  earthly  gladness 
As  they  move  on,  slow,  silent,  to  the  tomb.” 

Is  it  not  fitting  that  we  should  do  as  one  has  suggested  in  these 
words:  “Let  us  hurry  forward  to  extinguish  hell  with  our  fresh 
lives,  our  younger  hopes,  and  God’s  maturity  of  purpose;  for  soon 
shall  we  die  also.” 

II.  And  judged  by  the  second  of  the  great  obligations  that 
our  Lord  laid  upon  us,  how  far  are  we  obeying  Him?  or  how  far 
is  our  life  a practical  denial  of  the  lordship  and  ownership  of  Jesus 
Christ?  When  He  saw  the  multitude  in  their  need  He  was  moved 
with  compassion,  and  as  the  remedy  for  all  this  inexpressible  need 
He  gave  this  one  prescription,  “Pray  ye  therefore  the  Lord  of 
the  harvest,  that  He  send  forth  laborers  into  His  harvest.”  How 
many  laborers  have  you  and  I thrust  out  by  our  prayers?  How 
often  have  we  obeyed  our  Lord,  and  prayed  that  prayer  in  earnest? 
Have  we  allowed  twenty-four  hours  to  go  by  without  pouring  out 
our  souls  in  the  great  petition  which  our  Lord  gave  us  when  He 
said : “After  this  manner,  therefore,  pray  ye : . . . Thy  king- 
dom come.  Thy  will  be  done  in  earth,  as  it  is  in  heaven.”  The 
Kingdom  can  never  come  until  we  ask  God  to  send  it.  Are  we 
obeying  Him  in  asking  Him  that  the  laborers  may  go  forth  and 
that  the  Kingdom  may  come? 

III.  And  the  third  obligation  that  He  laid  upon  us  is,  “Go.” 
There  are  to-day,  after  all  these  centuries  since  He  gave  that  com- 
mand, 25,000  different  districts  in  the  non-Christian  world,  every 
one  of  them  containing  at  least  25,000  individuals,  who  do 
not  know  of  Jesus  Christ.  They  are  unoccupied,  and  no  one  is 


32  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

venturing  to  go  out  to  occupy  them  in  the  name  of  God.  Is  that  an 
appeal  to  you?  When  in  our  country  one  out  of  every  four  of  the 
entire  population  is  a member  of  a Protestant  Christian  Church, 
and  when,  if  every  one  did  his  full  share  of  the  work,  each  of  us 
would  only  have  to  preach  the  Gospel  to  three  people  in  this  great 
land  of  ours,  does  it  not  seem  as  if  25,000  people  somewhere  in 
the  world  that  no  one  is  doing  anything  for,  or  planning  to  do  any- 
thing for,  would  be  a more  powerful  appeal  for  a life  like  yours? 
Are  we  obeying  Jesus  Christ  when  He  says  to  us,  “Go  ye  into  all 
the  world”?  Are  we,  fellow  students,  willing  to  obey  that  com- 
mand? I have  talked  to  a good  many  thousands  of  students  in 
hundreds  of  different  institutions  in  this  country,  and  have  made 
the  mistake,  I am  afraid,  in  most  cases,  of  asking  them  directly  the 
question  as  to  whether  they  would  go  as  missionaries  or  not.  I 
believe  that  there  is  a question  underlying  that  which  ought  to  be 
settled  before  that  one  is  taken  up — the  question  of  whether  or  not 
you  are  willing  to  be  a missionary,  if  you  believe  Jesus  Christ  wants 
you  to  go;  for  it  is  absolutely  impossible  that  any  one  of  us  should 
ever  get  a call  from  God  to  go,  or  even  hear  the  call,  until,  first  of 
all,  it  is  settled  that  we  are  willing  to  go  anywhere  that  Jesus  Christ 
wants  us  to  go,  and  are  willing  to  leave  our  best  friends  and  our 
children,  our  brothers  and  our  sisters.  O that  there  may  come 
such  a reformation  and  revelation  in  the  Church  of  Christ  that  no- 
body would  hold  anybody  back  when  they  wanted  to  go! 

I heard  a little  while  ago  of  a member  of  one  of  our  churches 
in  Pennsylvania  whose  son  graduated  from  a theological  seminary 
and  sent  word  home  to  his  father  that  he  had  decided  to  be  a mis- 
sionary, and  asking  him  for  his  approval;  and  the  father  sat  down 
in  a towering  rage  and  wrote  back  to  him  something  like  this: 
“This  is  absolutely  the  saddest  message  I have  ever  received  from 
you.  I could  have  wished  that  you  had  died  in  infancy,  as  your 
brother  did,  rather  than  that  things  should  come  to  such  a pass  as 
this.  You  never  will  get  my  consent  to  do  such  a rash  and  foolish 
thing.  I will  cut  you  entirely  off  from  any  share  in  my  inheritance, 
unless  you  give  up  this  idea  forever;  and  I do  not  care  to  see  your 
face  again  until  you  have  given  it  up.”  Imagine  that  kind  of  an 
answer  from  a professing  Christian!  In  spite  of  it,  the  man  is  in 
Japan  as  a missionary  to-day.  Would  it  not  be  far  more  Christlike 
to  take  the  attitude  that  my  friends,  Mr.  and  Mrs.  Paton,  did  over 
at  Pittsburg  three  years  ago,  when  their  only  child,  a beautiful, 
clever,  tender  girl,  came  to  them  one  day  and  said  she  wanted  to 
be  a missionary  out  in  Africa?  And  they  were  so  much  in  sym- 
pathy with  Christ  that  they  said,  “We  shall  be  very  glad  to  have 
you  go.”  Then  as  they  thought  and  prayed  over  it  for  a few  days, 
they  decided  that  they  could  not  let  anybody  else  support  their 
daughter,  and  so  they  sent  word  to  the  mission  board  that  they 
wanted  to  have  the  privilege  for  the  rest  of  their  lives  of  paying 


THE  OWNERSHIP  AND  LORDSHIP  OF  JESUS  CHRIST 


33 


their  daughter’s  salary  while  she  worked  over  yonder  in  Africa. 
And  when  one  and  another  of  their  friends  came  to  them,  pro- 
testing against  this  madness  in  sending  their  only  child  away  of? 
to  bury  her  life  in  the  heart  of  Africa,  their  simple  answer  to  these 
critics  was  in  words  like  these,  “Our  Lord  has  given  His  best  to 
us,  and  our  best  is  not  too  good  for  Him.” 

All  of  us  who  are  familiar  with  the  earlier  years  of  the  Student 
Volunteer  Movement  remember  the  flaming  message  that  Horace 
Tracy  Pitkin  carried  through  the  colleges.  I shall  never  forget 
some  of  his  closing  words  yonder  at  Pao-ting  Fu,  when  the  Boxers 
gathered  around  him  to  cut  off  his  head  and  mutilate  his  body  with 
their  spears.  His  wife  and  only  little  boy,  Horace,  had  returned  to 
this  country  three  months  before,  little  dreaming  of  the  baptism  of 
blood  through  which  the  Chinese  Church  was  to  pass.  But  when 
Pitkin’s  house  was  surrounded  by  these  Boxers,  and  he  saw  the 
end  approaching,  he  said  to  a Chinese  native  convert,  “When  this 
is  all  over  I want  you  to  send  word  to  my  wife,  away  off  in  Amer- 
ica, that  when  our  boy  Horace  is  twenty-five  years  of  age,  I want 
him  to  come  out  and  take  my  place.”  If  the  spirit  of  our  Master 
possesses  us,  we  shall  have  no  higher  ambition  for  our  children 
than  that  all  of  them  should  have  such  a divine  vocation  as  to  carry 
the  Gospel  to  those  who  otherwise  will  never  hear  it. 

Five  children  were  born  to  us  during  our  ten  years’  resi- 
dence in  India,  and  day  after  day,  at  the  family  altar,  and  all  around 
over  the  country,  the  prayer  goes  up  that  every  one  of  them,  if  it 
may  please  God,  may  be  counted  worthy  of  occupying  one  of  these 
districts  of  25,000  unevangelized  people,  if  you  of  the  older  student 
generation  do  not  occupy  all  of  those  fields  in  advance.  May  God 
save  us  from  the  shame  of  waiting  until  children  now  six  and  eight 
and  ten  and  twelve  must  grow  up  before  we  give  the  world  a chance 
to  know  of  Christ. 

IV.  And  the  fourth  great  obligation  is  to  send.  How  much 
are  we  doing  in  the  way  of  sending?  If  the  Church  of  Christ  in 
America  were  to  give  an  average  of  a penny  a week  to  the  foreign 
missionary  enterprise,  it  would  aggregate  $10,000,000  a year.  We 
give  only  $7,000,000.  If  everyone  in  the  country  decided  that  he 
would  give  some  offering  every  Sabbath  Day  to  foreign  missions, 
we  would  have  to  make  a smaller  coin  in  order  to  make  the  offer- 
ing; for  the  average  Protestant  Christian  in  America  only  gives 
three-fifths  of  a cent  a week  now.  If  we  could  reach  the  point  where 
we  cared  enough  for  the  redemption  of  the  unevangelized  world 
to  put  a postage  stamp  a week  into  it,  it  would  be  $20,000,000  a 
year,  or  almost  three  times  as  much  as  we  are  now  giving.  If 
we  could  reach  that  point  of  sacrifice  where  we  would  be  willing 
to  put  a street-car  fare  a week  into  it,  it  would  be  $50,000,000  a 
year,  or  more  than  seven  times  what  we  are  doing  now.  If  we 
were  willing  to  give  the  equivalent  of  a dish  of  ice-cream  weekly,  it 


34  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 


would  equal  $100,000,000  a year  from  American  Christians  alone. 
If  we  could  get  to  that  point  of  sacrifice  where  we  would  be  willing 
to  put  into  it  the  financial  equivalent  of  one  hour’s  work  a week 
— not  your  work  and  mine,  but  the  work  of  the  Hungarian  on  the 
railway  who  gets  fifteen  cents  an  hour — then  we  would  have  $150,- 
000,000  a year  from  American  Protestant  church  members  for  the 
redemption  of  the  world.  We  actually  give  $7,000,000;  in  other 
words,  we  give  less  than  the  financial  equivalent  of  three  minutes 
a week — judging  our  work  by  the  lowest  standards  of  unskilled 
labor  in  this  country — for  the  redemption  of  a thousand  millions  of 
our  brother  men.  And  this  we  do  in  view  of  the  fact  that  our  Lord 
said : “Lay  not  up  for  yourselves  treasures  upon  earth, 
but  lay  up  for  yourselves  treasures  in  heaven.”  “Make  to  your- 
selves friends  by  means  of  the  mammon  of  unrighteousness,  that, 
when  it  shall  fail,  they  may  receive  you  into  the  eternal  tabernacles.” 

Dr.  Goucher  stated  before  a great  meeting  in  Cleveland,  Ohio, 
some  time  ago,  that  he  knew  of  one  individual  who,  during  the  last 
twenty  years,  had  put  $100,000  into  one  district  in  India.  As  a 
result  of  that  investment,  50,000  idolaters  are  to-day  members  of 
the  Christian  Church  in  the  district.  For  every  two  dollars  in- 
vested, one  heathen  soul  was  actually  brought  to  an  open  profes- 
sion of  his  faith  in  Jesus  Christ.  I ask  you  what  there  is  in  this 
world  that  compares  as  an  investment  with  the  opportunity  of  put- 
ting money  into  the  redemption  of  mankind?  I am  persuaded  that 
it  is  possible  to  evangelize  the  whole  world  at  an  average  cost  of 
two  dollars  per  person.  Our  Board’s  missionaries  in  Africa  and 
in  India,  after  very  deliberate  prayer  and  study,  have  told  us  that 
they  will  undertake  to  evangelize  the  fifteen  millions  of  people  in 
their  districts,  if  we  will  give  them  one  missionary  to  every  25,000 
heathen,  and  about  five  times  as  many  trained  native  workers.  It 
will  cost  $1,000,000  a year  for  thirty  years  to  maintain  that  force, 
and  that  is  an  average  of  two  dollars  for  each  heathen  in  those 
fields.  Is  it  worth  two  dollars  to  give  a man  a chance  to  be  saved 
now  and  forevermore?  Is  it  worth  that  to  you?  If  the  Christian 
Church  were  willing  to  put  $80,000,000  a year  for  the  next  twenty- 
five  years  into  this  enterprise,  we  could  evangelize  the  whole  world. 
That  means  about  a quadrupling  of  all  the  money  that  is  being  put 
into  the  enterprise  at  the  present  time.  In  other  words,  we  are 
not  obeying  now  the  command  of  Christ  to  go  by  helping  those 
who  ought  to  go. 

If  the  railway  employees  obeyed  their  superior  officers  as  we 
obey  Christ,  a great  many  of  us  would  not  have  reached  here  on 
the  train.  If  the  Japanese  soldiers  had  followed  their  emperor 
and  their  commanders  as  we  follow  Christ,  Port  Arthur  would  be  in 
the  hands  of  the  Russians  to-day,  and  for  a century  to  come,  prob- 
ably. When  they  sent  word  back  to  the  emperor  that  it  was  im- 
possible to  take  Port  Arthur,  the  emperor  sent  back  word  that  he 


THE  OWNERSHIP  AND  LORDSHIP  OF  JESUS  CHRIST  35 

expected  his  soldiers  to  accomplish  impossibilities,  and  it  was  done; 
and  our  Commander  expects  us  to  accomplish  what  is  humanly  ut- 
terly impossible.  But  “with  God  all  things  are  possible,”  and  the 
redemption  of  this  world  is  one  of  the  things  that  will  occur  when 
we  give  God  the  right  of  way  in  our  lives  and  allow  Him  to  use 
us  for  the  evangelization  of  the  world.  “The  only  reason  why  Chris- 
tianity does  not  possess  the  world  is  because  Christ  does  not  pos- 
sess Christians.” 

There  are  three  great  results  which  will  follow  in  all  our  lives 
if  we  recognize  fully  and  frankly  and  honestly  the  lordship  and 
ownership  of  Jesus  Christ.  The  first  of  them  will  be  a new  power 
over  all  sin;  and  there  is  no  victory  over  sin  apart  from  utter  sub- 
mission of  the  will  and  the  life  to  Jesus  Christ  as  Owner  and  Lord. 

The  second  result  will  be  clear  personal  guidance  as  to  our 
own  life  work.  “I  am  the  light  of  the  world : he  that  followeth  me 
shall  not  walk  in  darkness,  but  shall  have  the  light  of  life.”  “If  any 
man  willeth  to  do  his  will,  he  shall  know.”  O that  the  students 
of  this  Convention  and  the  100,000  students  whom  you  represent  on 
this  broad  continent  might,  in  their  heart  of  hearts,  have  the  atti- 
tude to  Jesus  Christ  such  as  that  young  missionary  to  the  Congo 
a few  years  ago  had,  Adam  McCall,  who  was  only  permitted  to  labor 
there  eighteen  months  before  he  was  struck  down  by  the  African 
fever.  As  he  breathed  out  his  last  words,  they  expressed  this  senti- 
ment: “Thou  knowest  the  circumstances,  Lord.  Do  as  Thou  pleas- 
est;  I have  nothing  to  say.  I am  not  dissatisfied  that  Thou  art 
about  to  take  me  away.  Why  should  I be?  I gave  myself,  body, 
mind,  and  soul,  to  Thee — consecrated  my  whole  life  and  being  to 
Thy  service — and  now  if  it  please  Thee  to  take  me  instead  of  the 
work  which  I would  do  for  Thee,  what  is  that  to  me?  Thy  will 
be  done.”  If  you  can  reach  that  kind  of  an  attitude  of  surrender 
to  Jesus  Christ  deep  down  in  your  hearts,  these  days  in  Nashville 
will  not  pass  until  hundreds  of  you  have  a vision  of  what  Jesus 
Christ  wants  you  to  do  with  your  life. 

And  the  third  result  will  be  a divine  equipment  by  the  coming 
into  you  in  fulness  of  the  power  of  the  Spirit  of  God ; for  “we  are 
his  witnesses  of  these  things ; and  so  is  also  the  Holy  Ghost,  whom 
God  hath  given  to  them  that  obey  him.”  You  will  never  have 
the  power  of  God  in  your  life  on  any  other  conditions  than  those 
of  utter  surrender  and  obedience  to  Jesus  Christ.  O that  there 
might  be  among  us  the  spirit  of  devotion  and  loyalty  to  the  Master 
that  characterized  a young  convert  on  the  West  Coast  of  Africa  a 
year  or  so  ago.  Saved  out  of  the  most  horrible  savagery,  she  came 
into  the  house  of  God  on  Christmas  Day,  a year  ago,  to  offer  her 
sacrifice  of  praise  to  God  in  the  form  of  a gift  on  the  Lord’s  birth- 
day; for  they  observe  Christmas  Day  there,  not  by  giving  their 
best  to  each  other,  but  bv  bringing  their  best  gift  and  offering  to 
Christ,  whose  birthday  is  being  celebrated.  At  the  close  of  the 


36  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

service  of  song  and  praise  and  prayer  they  came  in  a procession 
to  the  front  of  the  church,  each  offering  to  the  minister  the  gifts 
they  had  brought  for  the  Savior.  They  were  so  very,  very  poor 
that  most  of  them  had  only  a handful  of  vegetables  to  bring,  and 
some  only  a bunch  of  flowers  to  show  their  good  will.  If  anyone 
could  bring  a coin  worth  a penny  or  two,  it  was  counted  a particu- 
larly valuable  gift.  But  here  came  this  girl,  sixteen  years  of  age, 
and  just  saved  out  of  paganism,  and  from  under  her  old  dress  she 
drew  a silver  coin  worth  eighty-five  cents,  and  handed  this  to 
the  missionary  as  her  gift  to  the  Savior.  He  was  so  amazed  at  the 
magnitude  of  it  that  he  refused  at  first  to  accept  it,  for  he  thought 
surely  she  must  have  gotten  it  dishonestly;  but  lest  he  might  create 
confusion  he  did  take  it,  and  called  her  aside  at  the  close  of  the 
service  to  ask  her  where  she  got  such  a fortune  as  that — for  it  was 
really  a fortune  for  one  in  her  condition.  She  explained  to  him  very 
simply  that  in  order  to  give  to  Christ  an  offering  that  satisfied  her 
own  heart,  she  had  gone  to  a neighboring  planter  and  bound  herself 
out  to  him  as  a slave  for  the  rest  of  her  life  for  this  eighty-five  cents 
and  had  brought  the  whole  financial  equivalent  of  her  life  of  pledged 
service  and  laid  it  down  in  a single  gift  at  the  feet  of  her  Lord ! 
I am  glad  to  have  a Gospel  to  preach  and  to  believe  that  is  capable 
of  doing  that  for  a savage;  and  while  I do  not  recommend  to  you 
that  you  bind  yourself  in  slavery  to  any  man,  even  for  Christ’s 
sake,  I ask  myself,  as  I ask  you  to-night,  whether  there  is  any- 
thing so  divine  that  we  can  do  with  this  life  of  ours  as  to  bind  it 
in  perpetual  voluntary  slavery  to  Jesus  Christ  for  lost  humanity’s 
sake,  and  to  say  to  Him:  “If  God  will  show  me  anything  that  I 
can  do  for  the  redemption  of  this  world  that  I have  not  yet  at- 
tempted, by  His  grace  I will  undertake  it  at  once;  for  I cannot,  I 
dare  not  go  up  to  judgment  until  I have  done  the  utmost  that  God 
expects  me  to  do  to  diffuse  His  glory  throughout  the  whole  world.” 

My  fellow  students,  I expect  to  be  satisfied  with  that  life  pur- 
pose a hundred  years  from  to-night.  Are  you  perfectly  sure  that 
you  will  be  satisfied  with  yours? 


THE  UNIVERSITIES,  COLLEGES,  AND  THEO- 
LOGICAL SCHOOLS  PROPAGATING  CEN- 
TERS OF  PURE  AND  AGGRESSIVE  CHRIS- 
TIANITY 

The  First  Two  Decades  of  the  Student  Volunteer  Move- 
ment 

Some  Facts  in  the  Missionary  Life  of  Continental  Uni- 
versities 

Greetings  From  the  Students  of  Germany 

Valuable  Lessons  From  the  Student  Volunteer  Missionary 
Union  of  Great  Britain 

The  Missionary  Possibilities  of  the  Women  Students  of 
the  World 


THE  FIRST  TWO  DECADES  OF  THE  STUDENT  VOLUN- 
TEER MOVEMENT 

REPORT  OF  THE  EXECUTIVE  COMMITTEE  OF  THE  STUDENT 
VOLUNTEER  MOVEMENT  FOR  FOREIGN  MISSIONS 

PRESENTED  BY  MR.  JOHN  R.  MOTT,  M.A.,  CHAIRMAN 

The  year  1906  is  a year  of  two  anniversaries  of  unusual  inter- 
est and  significance  to  the  student  world.  It  is  the  twentieth  anni- 
versary of  the  inauguration  of  the  Student  Volunteer  Movement  for 
Foreign  Missions  at  Mt.  Hermon  and  also  the  centennial  anniversary 
of  the  American  foreign  missionary  enterprise  which  began  with  the 
memorable  Haystack  Prayer-meeting  at  Williams  College  in  1806. 
It  is  a suggestive  coincidence  that  the  earnest  band  of  Christian 
students  at  Williams  and  the  hundred  student  delegates  who  volun- 
teered at  Mt.  Hermon  had  before  them  the  common  ambition  of 
creating  and  extending  a student  missionary  movement.  The  condi- 
tions, however,  for  the  development  of  an  intercollegiate  society 
were  not  favorable  in  the  days  of  the  Haystack  Band.  In  those  days 
the  colleges  were  few  and  isolated.  The  means  of  communication 
were  poor.  The  intercollegiate  idea  had  not  been  worked  out  in 
any  other  department  of  college  life.  There  were  no  strong  religious 
societies  of  undergraduates  to  furnish  the  field  and  atmosphere  for 
a comprehensive  missionary  movement. 

The  situation  had  entirely  changed  eighty  years  later,  when  251 
delegates  from  eighty-nine  colleges  of  all  parts  of  the  United  States 
and  Canada  assembled  at  Mt.  Hermon  on  the  banks  of  the  Connecti- 
cut for  the  first  international  Christian  student  conference  ever  held. 
They  came  together  as  representatives  of  an  intercollegiate  Christian 
society  with  branches  in  over  200  colleges.  There  was  a correspond- 
ing movement  among  the  college  women  of  the  country.  There  were 
two  others  among  the  theological  students  of  the  United  States  and 
Canada  respectively.  These  societies,  closely  bound  together  by 
the  intercollegiate  tie,  furnished  the  most  favorable  conditions  for 
a successful  missionary  propaganda.  Although  at  the  beginning  of 
this  conference  less  than  a score  of  the  delegates  were  thinking  of 
becoming  missionaries,  by  its  close  exactly  one  hundred  had  indicat- 
ed their  willingness  and  desire,  God  permitting,  to  become  foreign 
missionaries.  The  story  of  the  spread  of  this  missionary  uprising 

39 


40  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

to  all  parts  of  the  student  field  of  North  America  is  familiar  and 
need  not  be  repeated.  It  has  seemed  appropriate,  in  view  of  the 
anniversary  character  of  our  Convention  this  year,  to  depart  from 
the  custom  of  confining  our  report  to  the  progress  of  the  preceding 
quadrennium  and  instead  to  survey  the  achievements  of  the  Volun- 
teer Movement  during  the  two  decades  of  its  history  and  make  a 
forecast  of  the  tasks  confronting  us  in  the  new  decade  upon  which 
we  now  enter. 

It  will  be  well  to  reiterate  the  fourfold  purpose  of  the  Volunteer 
Movement,  namely  : ( i ) To  lead  students  to  a thorough  considera- 
tion of  the  claims  of  foreign  missions  upon  them  as  a life-work ; 
(2)  to  foster  the  purpose  of  all  students  who  decide  to  become  for- 
eign missionaries,  by  helping  to  guide  and  to  stimulate  them  in 
mission  study  and  in  work  for  missions  until  they  pass  under  the 
immediate  direction  of  the  mission  boards;  (3)  to  unite  all  volun- 
teers in  an  organized,  aggressive  movement ; (4)  to  create  and  main- 
tain an  intelligent,  sympathetic,  active  interest  in  foreign  missions 
among  the  students  who  are  to  remain  on  the  home  field,  in  order 
that  they  may  back  up  this  great  enterprise  by  their  prayers,  their 
gifts,  and  their  efforts.  Thus  it  will  be  seen  that  this  Movement  is 
not  a missionary  society  or  board  in  the  sense  of  being  an  organiza- 
tion to  send  out  to  the  foreign  field  its  own  missionaries.  It  is 
rather  a recruiting  society  for  the  various  missionary  boards.  Its 
highest  ambition  is  to  serve  the  Church. 

The  field  for  the  cultivation  of  which  the  Movement  holds  itself 
responsible  is  the  student  field  of  the  United  States  and  Canada. 
This  embraces  all  classes  of  institutions  of  higher  learning,  both 
denominational  and  undenominational.  The  Movement  is  under  the 
direction  of  an  Executive  Committee  composed  of  six  representatives 
of  the  Student  Young  Men’s  and  Young  Women’s  Christian  Asso- 
ciations, which,  as  is  well  known,  are  the  two  comprehensive  Chris- 
tian organizations  among  students  of  North  America.  There  is 
an  Advisory  Committee  made  up  of  secretaries  and  members  of  sev- 
eral of  the  principal  mission  boards  of  North  America,  and  also  a 
Board  of  Trustees. 

Before  this  Movement  was  a year  old,  President  McCosh  of 
Princeton  said  of  it  in  writing  to  “The  Philadelphian” : “The  deepest 
feeling  which  I have  is  that  of  wonder  as  to  what  this  work  may 
grow  to.  Has  any  such  offering  of  living  young  men  and  young 
women  been  presented  in  our  age,  in  our  country,  in  any  age,  or  in 
any  country  since  the  Day  of  Pentecost?”  The  Church  certainly 
had  a right  to  expect  that  a Movement  with  such  a personnel,  op- 
erating in  such  a field  as  that  of  the  colleges  and  theological  semi- 
naries of  North  America,  engaged  in  an  undertaking  so  sublime  and 
inspiring  as  the  evangelization  of  the  world,  would  accomplish  large 
and  beneficent  results.  That  this  has  been  the  case  will  be  apparent 
as  we  consider  in  outline  a number  of  the  outstanding  facts  of  prog- 


FIRST  TWO  DECADES  OF  THE  VOLUNTEER  MOVEMENT  4 1 

ress  which  have  been  achieved  by  this  Movement  during  its  short 
life  of  twenty  years. 

The  Volunteer  Movement  has  touched  by  its  propaganda  nearly, 
if  not  quite,  1,000  institutions  of  higher  learning  in  North  America. 
Upon  800  of  these  institutions  it  has  brought  to  bear  one  or  more 
of  its  agencies  with  such  constancy  and  thoroughness  as  to  make 
an  effective  missionary  impression.  This  includes  nearly  all  of  the 
American  and  Canadian  colleges  and  theological  seminaries  of  im- 
portance. In  the  case  of  a large  majority  of  these  institutions,  the 
work  of  the  Movement  has  been  the  first  real  missionary  cultivation 
which  they  have  ever  received.  It  is  the  testimony  of  professors  and 
other  observers  that  even  in  the  rest  of  the  institutions  which  had 
already  been  influenced  in  different  ways  by  the  missionary  idea, 
the  Volunteer  Movement  has  very  greatly  developed  missionary 
interest  and  activity. 

There  are  few  student  communities  in  which  the  spirit  of  mis- 
sions is  not  stronger  and  more  fruitful  because  of  the  work  of  the 
Student  Volunteer  Movement.  As  a result  of  the  visits  of  its  secre- 
taries, the  training  of  leaders  for  student  missionary  activities  at 
the  various  student  conferences,  the  promotion  of  its  mission  study 
scheme,  and  the  pressing  upon  educated  young  men  and  women  of 
the  claims  of  the  world-wide  extension  of  Christ’s  Kingdom  at  its 
great  international  conventions  and  on  other  occasions,  the  subject 
of  missions  has  taken  a stronger  hold  on  the  student  class  of  North 
America  than  has  any  other  theme  or  undertaking.  The  vital  im- 
portance and  moral  grandeur  of  the  missionary  enterprise  have  been 
presented  in  such  a way  as  to  command  the  respect  and  allegiance 
of  the  educated  classes.  It  may  be  said  with  truth  that  no  class  of 
people  believe  so  strongly  in  missions  as  do  the  students.  This  is 
a fact  of  the  largest  possible  significance,  because  from  their  ranks 
come  the  leaders  in  the  realm  of  thought  and  also  of  action. 

As  a result  of  disseminating  missionary  intelligence,  of  personal 
effort  on  the  part  of  student  volunteers  and  traveling  secretaries, 
and  of  the  promotion  of  the  ministry  of  intercession,  not  to  mention 
other  causes,  the  Movement  has  increased  greatly  the  number  of 
missionary  candidates.  Thousands  of  students  have  become  volun- 
teers by  signing  the  volunteer  declaration,  thus  indicating  their 
desire  and  purpose,  God  permitting,  to  become  foreign  missionaries. 
This  campaign  for  missionary  recruits  has  been  waged  with  earnest- 
ness for  five  student  generations.  Profiting  by  mistakes  made  in  the 
early  years  of  its  history,  the  Movement  has  become  more  and  more 
conservative  in  this  work  of  raising  up  missionary  candidates.  No 
one  familiar  with  the  methods  now  employed  finds  ground  for  un- 
favorable criticism. 

Some  mission  board  secretaries  have  recently  raised  the  question 
whether  the  Movement  has  not  swung  in  its  policy  to  an  extreme 
of  caution  and  conservatism.  Notwithstanding  the  ultra-conserva- 


42  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 


tive  policy  in  recent  years,  the  number  of  students  intending  to  be- 
come missionaries  is  over  five  times  as  great  in  the  colleges  and 
fully  twice  as  great  in  the  theological  seminaries  as  was  the  case 
when  the  Volunteer  Movement  was  inaugurated.  This  is  no  small 
achievement,  because  it  is  not  easy  to  influence  young  men  and  young 
women  to  become  missionaries.  The  many  misconceptions  and 
prejudices  concerning  the  missionary  call,  the  opposition  of  relatives 
and  friends,  the  prevailing  spirit  of  mercantilism  and  materialism, 
and  the  tendency  to  inconclusive  thinking  among  so  many  students, 
combine  to  render  the  work  of  securing  missionary  recruits  one  of 
extreme  difficulty.  A larger  number  of  new  volunteers  have  been 
enlisted  during  the  past  four  years  than  during  any  one  of  the 
three  preceding  quadrenniums. 

The  growing  number  of  missionary  candidates  stands  out  in 
striking  contrast  with  the  decline  in  the  number  of  candidates  for 
the  Christian  ministry.  Some  people  have  thought  that  the  increase 
in  the  number  of  student  volunteers  accounts  for  the  decrease  in 
the  number  of  ministerial  candidates.  This  is  a superficial  view; 
for  actual  investigations  show  that,  in  those  colleges  where  the 
claims  of  foreign  missions  have  been  most  successfully  emphasized, 
there  has  been  the  largest  increase  in  the  number  of  men  deciding 
to  enter  the  ministry.  If  the  Volunteer  Movement  has  been  more 
successful  in  its  effort  to  obtain  recruits  than  has  the  propaganda 
for  ministerial  candidates,  this  result  is  due  to  the  methods  it  has 
employed,  the  earnestness  with  which  these  methods  have  been  pro- 
moted, and  the  motives  to  which  appeal  has  been  made. 

Because  the  Volunteer  Movement  is  a movement  and  because 
it  is  a movement  for  foreign  missions,  the  principal  proof  of  its 
efficiency  is  to  be  found  in  the  going  forth  of  its  members  to  the 
foreign  mission  field.  No  matter  what  its  other  achievements  may 
be,  nothing  can  take  the  place  of  this  result.  This  is  its  distinctive 
mission.  It  is  gratifying  therefore  to  note  that  the  Movement  has 
on  its  records  the  names  of  2,953  volunteers  who,  prior  to  January  1, 
1906,  had  sailed  to  the  mission  field.  At  the  Toronto  Convention  the 
hope  was  expressed  that  during  the  next  quadrennium  1,000  volun- 
teers might  go  forth.  It  is  a striking  coincidence  that  the  number 
who  have  sailed  during  the  past  four  years  so  far  as  we  have  infor- 
mation is  an  even  1,000.  About  one-third  of  the  sailed  volunteers 
are  women.  Not  less  than  fifty  denominations  are  represented  in 
the  sailed  list. 

Including  the  regular  denominational  boards,  under  which 
nearly  all  of  the  volunteers  have  gone  out,  and  also  certain  unde- 
nominational and  special  societies,  the  number  of  different  agencies 
under  which  volunteers  are  serving  is  very  nearly  one  hundred. 
While  the  greatest  proportion  are  engaged  in  evangelistic  work,  a 
large  number  have  entered  medical  and  educational  missions,  and 
every  other  phase  of  missionary  activity  is  represented  in  the  forms 


FIRST  TWO  DECADES  OF  THE  VOLUNTEER  MOVEMENT 


43 


of  service  in  which  the  volunteers  are  occupied.  The  sailed  volun- 
teers are  distributed  as  follows  : 

Among  Indians  and  Eskimos  of  Alaska  and  British 


North  America 39 

Mexico 86 

Central  America 17 

South  America 167 

West  Indies 69 

Latin  and  Greek  Church  Countries  of  Europe 18 

Africa  313 

Turkish  Empire 121 

Arabia  10 

Persia  30 

India,  Burma,  and  Ceylon 624 

Siam,  Laos,  and  Straits  Settlements 61 

China  826 

Korea 117 

Japan  275 

Philippine  Islands 64 

Oceania  43 

Miscellaneous  73 


Total 2,953 


The  question  is  sometimes  raised,  Would  not  many  of  these 
volunteers  have  gone  abroad  even  had  there  been  no  Volunteer 
Movement?  A question  like  this  can  never  be  completely  answered. 
A somewhat  extensive  investigation  involving  interviews  with  a 
large  number  of  volunteers  in  different  foreign  fields  by  a member 
of  the  Executive  Committee  of  the  Movement,  has  furnished  data 
for  the  conclusion  that  about  seventy-five  per  cent,  of  the  sailed 
volunteers  assign  the  work  of  the  Movement  as  the  determining 
cause  in  influencing  them  to  go  abroad  in  missionary  service.  Rea- 
sons could  be  given  for  increasing  this  proportion.  It  should  be 
pointed  out  also  that  quite  a number  who  never  signed  the  volunteer 
declaration  have  reached  the  foreign  field  as  a direct  result  of  the 
Movement.  Volunteers  whose  missionary  decision  is  traceable  to 
other  causes  testify  that  the  Movement  did  much  to  strengthen  their 
purpose,  to  help  them  in  preparation  for  their  life-work,  and  to 
hasten  their  going  abroad. 

Further  proof  that  this  organization  is  well  characterized  as 
a movement  is  its  increasing  momentum.  Two  and  one-half  times 
as  many  volunteers  have  sailed  during  the  last  ten  years  as  during 
the  preceding  ten  years.  Nothing  illustrates  the  spirit  of  this  Move- 
ment better  than  the  way  in  which  its  leaders  have  pressed  to  the 
front.  Of  the  sixty-nine  members  of  the  Executive  Committee  and 
secretaries  of  the  Movement  who  have  been  volunteers,  forty-eight 


44  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 


have  sailed,  six  have  applied  to  the  boards  but  have  been  detained 
by  them  for  missionary  purposes,  five  are  under  appointment  to 
sail  in  the  near  future,  two  are  securing  final  preparation,  and  eight 
have  thus  far  been  unable  to  go  on  account  of  poor  health  ; none  have 
renounced  their  purpose. 

Secretaries  of  the  mission  boards  testify  that  the  Movement 
has  been  helpful  in  making  possible  the  raising  of  the  standard  of 
qualifications  of  intending  missionaries.  During  the  past  twelve 
years  in  particular  it  has  emphasized  that  those  who  are  to  become 
missionaries  should  possess  the  highest  qualifications.  It  invariably 
encourages  students  to  take  a regular  and  thorough  college  or  uni- 
versity course  and  to  press  on  to  such  graduate  courses  as  may  be 
required  by  the  agencies  under  which  they  expect  to  go  abroad. 
It  urges  upon  students  that  whenever  practicable  they  should  sup- 
plement the  regular  courses  by  special  studies  in  departments  of 
learning  which  will  better  equip  them  for  the  difficult  and  responsible 
task  of  laying  secure  foundations  in  non-Christian  fields. 

The  promotion  of  the  progressive  study  of  missions  through  its 
educational  department  has  in  itself  been  a most  helpful  influence  in 
preparation  for  the  missionary  career.  Leading  board  secretaries 
have  repeatedly  emphasized  the  indispensable  value  of  the  educa- 
tional department  of  the  Movement  in  affording  facilities  for  secur- 
ing such  knowledge  of  missionary  subjects.  The  volunteers  as  a 
rule  have  been  encouraged  to  throw  themselves  into  the  active  work 
of  the  Young  Men’s  and  Young  Women’s  Christian  Associations 
during  their  student  days.  This  has  helped  to  develop  their  execu- 
tive, administrative,  and  inventive  abilities.  It  has  accustomed  them 
to  working  with  others.  It  has  given  them  experience  in  personal 
evangelism,  which  is  one  of  the  principal  methods  they  will  employ 
all  their  lives  on  the  foreign  field.  It  would  be  impossible  to  over- 
state the  importance  of  the  service  which  the  Movement  has  rendered 
in  guiding  and  stimulating  volunteers  to  form  right  devotional  hab- 
its, such  as  personal  Bible  study,  secret  prayer,  the  observance  of 
the  Morning  Watch,  and  the  practice  of  religious  meditation,  be- 
cause those  who  are  familiar  with  the  conditions  which  obtain  on 
the  mission  field  know  that  when  these  habits  are  not  formed  during 
undergraduate  days,  it  is  a most  difficult  and  discouraging  experi- 
ence to  try  to  form  them  after  one  enters  upon  missionary  service. 
Above  all,  the  Movement  insists  that  each  volunteer  should  come  to 
know  in  actual  personal  experience  day  by  day  Jesus  Christ  as 
the  only  sufficient  Savior,  and  the  Spirit  of  God  as  the  only  adequate 
power  in  Christian  service.  It  is  evident,  therefore,  that  the  Move- 
ment in  ways  like  these  has  accomplished  much  in  promoting  a 
higher  quality  of  missionary  effort  as  truly  as  it  has  increased  the 
volume  of  missionary  service. 

From  the  beginning  the  Volunteer  Movement  has  observed  in 
its  policy  the  principle  of  the  cantilever  bridge ; that  is,  that  the 


FIRST  TWO  DECADES  OF  THE  VOLUNTEER  MOVEMENT  45 

one  way  to  make  possible  the  thrusting  forth  and  sustaining  of  the 
volunteers  who  constitute  the  foreign  arm  of  the  service  is  by  en- 
listing the  intelligent,  sympathetic,  and  active  support  of  the  students 
who  are  to  spend  their  lives  in  work  on  the  home  field  and  who  in 
turn  constitute  the  home  arm  of  the  service.  The  old  antithesis 
between  the  claims  of  the  home  and  foreign  fields  has,  therefore,  as 
a result  of  this  policy  been  rapidly  disappearing.  Each  volunteer 
who  sails  means  more  than  one  additional  helper  in  this  world-wide 
missionary  campaign.  He  stands  for  a constituency  of  his  fellow 
students  who  largely  as  a result  of  his  going  have  acquired  a special 
interest  in  the  enterprise  and  have  come  to  feel  a sense  of  responsi- 
bility for  its  successful  accomplishment. 

Thousands  of  young  men  and  young  women  in  the  colleges  are 
year  by  year  entering  other  callings  with  the  missionary  spirit.  Great 
as  has  been  the  service  rendered  by  the  Movement  in  helping  to  make 
the  coming  ministry  of  the  Church  a missionary  ministry,  a service 
equally  great  and  in  some  respects  more  needed  has  been  that  of 
influencing  the  men  who  are  to  become  the  statesmen,  lawyers,  doc- 
tors, editors,  teachers,  engineers,  and  educated  commercial  and  in- 
dustrial leaders  to  recognize  and  to  accept  their  personal  responsi- 
bility for  the  extension  of  Christ’s  Kingdom  throughout  the  world. 
Moreover,  in  interesting  in  the  missionary  cause  the  educated  young 
men  who  are  later  to  represent  us  in  the  diplomatic,  consular,  civil, 
military,  and  naval  service  in  distant  parts  of  the  world,  the  Move- 
ment has  greatly  strengthened  the  hands  of  foreign  missions.  It  is 
a fact  of  unusual  interest  and  significance  that  nineteen  of  the  present 
secretaries  of  twelve  foreign  mission  boards  have  come  from  the 
ranks  of  the  Movement.  Several  of  these  men  were  called  to  this 
work  after  they  had  rendered  service  on  the  foreign  mission  field. 

Before  the  Volunteer  Movement  was  organized,  comparatively 
little  was  being  done  to  inform,  still  less  to  educate  students  on  the 
subject  of  foreign  missions.  In  a few  institutions  missionary  meet- 
ings were  held  from  time  to  time.  Now  and  then  a missionary  on 
furlough  would  visit  a college  or  seminary.  But  as  soon  as  the 
Movement  entered  the  field  it  inaugurated  an  educational  missionary 
campaign  which  has  become  increasingly  extensive  and  efficient. 
Formerly,  not  one  student  in  twenty  had  the  subject  of  missions 
brought  to  his  attention.  Now  few  if  any  Christian  students  pass 
through  college  without  being  brought  face  to  face  with  the  most 
important  facts  about  the  non-Christian  world  and  the  missionary 
responsibility  of  the  Church.  It  is  now  the  general  rule  for  each 
student  Christian  Association  to  hold  regular  missionary  meetings. 
A large  staff  of  traveling  secretaries  of  the  Volunteer  Movement 
make  effective  appeals  in  hundreds  of  colleges  and  seminaries  each 
year.  Scores  of  returned  missionaries  are  invited  to  visit  the  dif- 
ferent institutions.  Missionary  libraries  have  been  established  in 
most  important  student  centers.  Missionary  lectureships  have  been 


46  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

inaugurated  in  several  of  the  theological  seminaries  and  in  a few 
colleges.  Most  of  these  advances  are  traceable  directly  to  the 
Volunteer  Movement. 

By  far  the  greatest  service,  however,  in  promoting  missionary 
education  has  been  through  its  educational  department  which  was 
organized  twelve  years  ago.  At  that  time  an  investigation  revealed 
that  in  all  the  student  field  of  North  America  there  were  less  than 
a score  of  classes  carrying  on  a progressive  study  of  missions.  Since 
then  the  Movement  has  organized  mission  study  classes  in  668  dif- 
ferent institutions.  During  the  past  year  there  were  1,049  mission 
classes  with  an  enrollment  of  12,629  different  students.  As  an  indi- 
cation that  this  work  is  growing  rapidly  it  need  only  be  pointed  out 
that  at  Toronto  four  years  ago  it  was  reported  that  there  were  but 
325  classes  with  an  enrollment  of  less  than  5,000.  Fully  three- 
fourths  of  the  members  of  these  classes  are  not  volunteers.  This  in 
itself  is  a further  indication  of  the  great  change  which  has  come 
over  the  college  world ; for  a generation  ago  the  special  study  of 
mission  subjects  was  confined  almost  exclusively  to  those  students 
who  themselves  expected  to  become  foreign  missionaries. 

The  object  of  the  educational  department  of  the  Movement  is 
to  stimulate  systematic,  thorough,  and  progressive  lines  of  study 
by  Volunteer  Bands,  mission  study  classes,  and  individual  students. 
Much  of  the  success  of  this  department  of  the  work  is  due  to  the 
fact  that  for  several  years  there  has  been  an  educational  secretary 
to  devote  himself  exclusively  to  its  interests.  Mr.  D.  Willard  Lyon 
occupied  this  responsible  post  for  one  year  before  going  to  China, 
and  during  the  eleven  subsequent  years  Mr.  Harlan  P.  Beach  has 
held  the  position.  During  this  period  the  Movement  has  authorized 
the  use  of  thirty-six  different  courses  of  mission  study.  Prior  to 
this  there  were  no  mission  text-books  available.  Seventeen  of  these 
courses  have  been  prepared  entirely  under  the  auspices  of  the  Move- 
ment. Among  the  principal  contributions  to  missionary  learning 
have  been  such  books  as  “The  Geography  and  Atlas  of  Protestant 
Missions,”  “Dawn  on  the  Hills  of  Tang,”  and  “India  and  Christian 
Opportunity,”  by  Beach;  “Japan  and  Its  Regeneration”  by  Cary; 
and  “The  Religions  of  Mission  Fields  as  Viewed  by  Protestant  Mis- 
sionaries” by  different  authors.  Several  of  the  text-books  of  the 
Movement  have  had  a sale  of  10,000  or  more  copies  and  three  of 
them  a sale  of  20,000  or  more.  The  promotion  of  mission  study  has 
greatly  stimulated  reading  on  missions.  This  in  turn  has  led  to  the 
building  up  of  large  collections  of  missionary  books  in  many  of 
the  colleges  and  seminaries.  Without  doubt,  students  as  a class, 
in  proportion  to  their  numbers,  constitute  the  largest  purchasers  and 
readers  of  missionary  literature. 

There  are  marked  advantages  in  connection  with  this  mission 
study  work.  It  is  developing  an  intelligent  and  strong  missionary 
interest.  It  is  doing  much  to  make  such  interest  permanent.  It  is 


FIRST  TWO  DECADES  OF  THE  VOLUNTEER  MOVEMENT  47 

an  invaluable  help  in  preparing  missionary  candidates  for  their  life- 
work.  It  is  making  the  conditions  favorable  for  the  multiplying 
of  the  number  of  capable  volunteers.  It  is  developing  right  habits 
of  praying  and  giving  for  missions.  It  is  promoting  reality  in 
Christian  experience.  It  is  equipping  those  who  are  to  become  lead- 
ers at  home  to  be  real  citizens  of  a world-wide  kingdom.  When 
such  writers  as  Benjamin  Kidd,  Captain  Mahan,  John  W.  Foster, 
and  Professor  Reinsch  have  emphasized  so  strongly,  on  the  com- 
mercial and  political  sides  alone,  that  the  leaders  of  our  own  time 
must  know  the  life  of  the  peoples  of  the  non-Christian  world  and 
prepare  to  enter  into  relations  with  them,  it  is  most  fortunate  that 
the  Volunteer  Movement  affords  such  favorable  facilities  for  ac- 
complishing this  desired  end. 

Not  a little  has  been  done  by  the  Movement  to  improve  the 
provision  in  theological  seminaries  for  missionary  instruction.  Two 
conferences  of  theological  professors  for  the  discussion  of  this  most 
vital  question  were  called  by  the  Volunteer  Movement.  To  these 
special  conferences  as  well  as  to  the  discussions  in  the  meetings  of 
professors  at  the  international  conventions  are  traceable  some  of 
the  most  important  advance  steps  yet  taken  in  this  direction.  In 
considering  the  great  progress  which  is  now  being  made  by  the 
Young  People’s  Missionary  Movement  and  by  denominational  young 
people’s  societies,  it  should  be  noted  that  Mr.  Beach  has  sustained 
an  advisory  relation  to  this  part  of  their  work,  and  their  leaders 
bear  testimony  that  he  has  rendered  indispensable  service.  Similar 
testimony  has  also  been  given  by  workers  in  the  women’s  boards 
in  connection  with  which  there  has  also  been  marked  advance  in  the 
promotion  of  mission  study.  No  better  evidence  could  be  given 
of  the  real  worth  of  the  splendid  work  accomplished  by  Mr.  Beach 
as  educational  secretary  than  the  fact  that  Yale  University  has  ap- 
pointed him  to  the  new  professorship  of  the  Theory  and  Practice 
of  Missions. 

The  Movement  has  sought  to  enlist  the  financial  co-operation 
of  students.  When  it  began  its  work  less  than  $10,000  a year  was 
being  contributed  toward  missionary  objects  by  all  the  institutions 
of  the  United  States  and  Canada.  Last  year  25,000  students  and 
professors  gave  over  $80,000,  of  which  $60,000  was  given  to  foreign 
missions.  This  is  an  increase  of  fifty  per  cent,  over  what  was  re- 
ported at  the  Toronto  Convention  four  years  ago.  If  the  members 
of  the  various  churches  gave  on  a corresponding  scale  the  various 
mission  boards  would  not  be  troubled  by  the  financial  problem,  for 
that  would  mean  to  them  an  income  of  over  $50,000,000  a year. 
Seventy  institutions  gave  $300  or  more  each.  Many  colleges  and 
theological  seminaries  are  now  supporting  entirely  or  in  large  part 
their  own  representative  on  the  foreign  field.  The  growing  mis- 
sionary interest  has  culminated  in  the  organization  of  large  mission 
enterprises  in  some  of  the  leading  universities,  such  as  the  Yale 


48  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

Foreign  Missionary  Society,  the  Harvard  Mission,  the  Princeton 
movement  on  behalf  of  the  literati  of  China,  and  the  plan  of  the 
University  of  Pennsylvania  to  build  up  a medical  college  in  Canton. 
As  a rule  students  give  toward  some  regular  missionary  object  and 
in  all  cases  are  giving  toward  enterprises  which  have  the  approval 
of  the  mission  boards. 

An  increasing  number  of  the  largest  givers  to  foreign  missions 
in  our  various  churches  trace  their  missionary  interest  to  the  in- 
fluence exerted  upon  them  by  the  Volunteer  Movement  during 
undergraduate  days.  There  are  a great  many  recent  graduates 
who  as  a result  of  this  influence  are  now  supporting  missionaries 
as  their  own  substitutes.  The  Movement  in  promoting  the  support 
of  a missionary  by  a college  or  seminary  has  familiarized  the 
churches  with  the  idea  of  the  support  of  an  individual  missionary 
by  an  individual  congregation.  Hundreds  of  theological  seminary 
graduates,  with  this  object  lesson  fresh  in  mind,  have  gone  out  into 
the  churches  to  lead  them  to  adopt  a similar  plan.  The  existence 
of  the  Volunteer  Movement  with  its  large  and  increasing  number 
of  intending  missionaries  constitutes  possibly  the  strongest  basis 
of  appeal  to  the  churches  to  increase  their  gifts  to  missions.  The 
experience  of  the  field  workers  of  the  different  boards  clearly  estab- 
lishes this  point.  It  is  also  being  used  by  the  Young  People’s  Mis- 
sionary Movement  as  an  unanswerable  argument  in  its  work  among 
the  multitude  of  young  people  in  the  churches. 

Important  as  has  been  the  work  of  the  Volunteer  Movement  as 
an  agency  to  promote  the  evangelization  of  foreign  mission  lands, 
many  consider  that  it  has  exerted  an  equally  indispensable  influence 
on  the  development  of  the  best  Christian  life  at  home.  Its  direct  and 
indirect  influence  on  the  religious  life  of  the  student  communities 
has  been  very  great  indeed.  Who  can  measure  its  effect  on  the 
faith  of  the  students  of  this  generation  ? It  has  greatly  strengthened 
their  belief  in  the  fundamentals  of  Christianity.  It  has  enlarged 
the  content  of  their  faith  by  its  contribution  in  the  sphere  of  apolo- 
getics. By  bringing  before  them  the  difficulties  involved  in  the 
evangelization  of  the  world,  it  has  exercised  and  developed  their 
faith.  By  bringing  to  their  attention  the  triumphs  of  Christianity 
in  the  most  difficult  fields,  it  has  strengthened  faith.  By  exhibiting 
to  them  the  present  day  power  of  Christ  among  the  nations,  it  has 
tended  to  steady  faith  at  a period  when  in  the  case  of  so  many 
students  the  foundations  of  belief  are  shaken.  The  marvelous  spirit- 
ual power  of  the  Movement  itself  and  the  intimate  association  it 
affords  our  students  with  the  students  of  other  lands  have  greatly 
enlarged  the  reach  of  their  faith. 

The  influence  of  the  Movement  on  the  religious  life  of  students 
is  observable  also  in  the  realm  of  character  as  well  as  of  faith. 
Culture  or  education  for  culture’s  sake  is  not  sufficient.  Education 
for  the  development  of  character  and  the  increase  of  power  to  use 


FIRST  TWO  DECADES  OF  THE  VOLUNTEER  MOVEMENT  49 

in  the  service  of  others  is  the  true  conception  which  is  promoted  by 
the  work  of  the  Movement.  The  missionary  spirit  is  the  spirit  of 
Christ  Himself.  Wherever  the  Volunteer  Movement  works,  there- 
fore, it  exerts  a humanizing  and  broadening  influence.  It  promotes 
the  spirit  of  brotherhood  and  unselfishness.  It  develops  the  spirit 
of  love  and  compassion  for  men  as  a result  of  inculcating  the  spirit 
of  obedience  to  Christ.  The  Movement  leads  men  to  be  honest  in 
dealing  with  evidence.  It  promotes  decision  of  character.  It  re- 
quires a life  of  reality.  It  develops  the  heroic  and  self-sacrificing 
spirit  so  much  needed  in  our  time.  Phillips  Brooks  was  right  in 
insisting  that  missions  are  necessary  for  the  enrichment  and  fulfil- 
ment of  the  Christian  life.  It  would  be  difficult  to  over-state  the 
value  of  the  service  rendered  by  the  Volunteer  Movement  in  helping 
to  counteract  certain  perils  of  student  life,  such  as  selfishness,  intel- 
lectual pride,  tendency  to  growing  luxury  and  ease,  materialism,  and 
skepticism.  In  summoning  men  to  a life  of  unselfish,  Christ-like 
service  it  is  promoting  the  highest  possible  ideal. 

It  has  tremendously  stimulated  Christian  activity  in  all  institu- 
tions. Not  least  among  the  causes  of  the  increasing  movement  of 
evangelism  in  the  colleges  has  been  the  Volunteer  Movement.  A 
point  often  overlooked  is  the  place  that  this  foreign  movement  has 
had  in  developing  the  home  missionary  spirit.  If  Jacob  Riis  is  right 
in  his  contention  that  every  dollar  given  to  foreign  missions  develops 
ten  dollars’  worth  of  energy  for  dealing  with  the  tasks  at  our  own 
doors,  the  home  missionary  output  of  this  organization  through  its 
large  consecration  of  life,  as  well  as  of  time,  money,  and  influence 
must  have  been  enormous. 

During  all  these  years  the  secretaries  of  the  Movement,  as 
they  have  gone  in  and  out  among  the  colleges  and  seminaries  and 
conferences  and  conventions,  have  emphasized  among  the  students 
the  formation  of  right  devotional  habits.  Who  can  calculate  what 
they  have  accomplished  in  enlisting  thousands  of  young  men  and 
women  in  the  habit  of  unselfishness  and  definiteness  in  prayer,  in 
introducing  them  to  the  best  devotional  literature,  in  inducting  them 
into  the  habit  of  daily,  devotional  Bible  study,  in  leading  them  to 
observe  the  Morning  Watch?  Secretaries  of  the  Young  Men’s  and 
Young  Women’s  Christian  Associations  testify  that  the  volunteers 
in  many  places  have  created  an  atmosphere  in  which  men  have  been 
enabled  better  to  discern  the  will  of  God  and  in  which  they  have 
been  energized  to  be  obedient  to  their  heavenly  vision.  The  domi- 
nant note  in  all  the  work  of  the  Movement  has  been  the  recognition 
of  the  Lordship  of  Jesus  Christ.  This  one  idea  of  regarding  one’s 
life,  not  as  one’s  own,  but  as  belonging  to  Christ,  has  without  doubt 
done  more  to  revolutionize  and  transform  the  religious  life  of  the 
colleges  and  theological  seminaries  than  any  other  idea  which  has 
been  emphasized  during  the  past  twenty  years. 

The  Volunteer  Movement  early  recognized  that  the  young  peo- 


50  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

pie  of  the  churches  furnish  an  ideal  field  for  a successful  propaganda 
in  the  interest  of  enlisting  workers  and  supporters.  Within  a year 
after  the  Volunteer  Movement  was  inaugurated  the  volunteers  began 
to  work  among  the  young  people  in  the  churches.  As  far  back 
as  1890,  the  secretaries  of  one  of  the  leading  mission  boards  sent 
a letter  to  the  Executive  Committee  expressing  appreciation  of  the 
work  done  by  the  volunteers  to  kindle  missionary  spirit  in  the 
young  people’s  societies  and  churches.  At  the  first  Convention  of 
the  Movement  held  in  Cleveland  in  1891,  one  of  the  seven  points 
of  policy  announced  by  the  Executive  Committee  was  the  following : 
“Recognizing  the  wonderful  possibilities  of  the  various  young  peo- 
ple’s societies  of  the  day,  the  Volunteer  Movement  shall  seek  to 
spread  the  missionary  spirit  among  them.  It  is  believed  that  these 
two  movements  are  destined  to  sustain  a very  important  relation 
to  each  other.”  From  that  year  onward  an  increasing  number  of 
Volunteer  Bands  and  of  other  earnest  companies  of  Christian  stu- 
dents have  devoted  themselves  to  developing  missionary  interest 
among  various  classes  of  young  people. 

The  first  organized  effort  on  a denominational  scale  was  that 
carried  on  under  the  leadership  of  Dr.  F.  C.  Stephenson,  a Canadian 
Methodist  volunteer,  among  and  through  the  students  of  his  own 
denomination.  The  effort  which  he  inaugurated  in  1895  has  con- 
tinued to  go  from  strength  to  strength  and  has  been  one  of  the 
most  effective  object  lessons  for  other  denominations.  About  the 
same  time  Mr.  F.  S.  Brockman,  one  of  the  leaders  of  the  Movement, 
without  knowledge  of  the  good  work  being  done  on  these  lines  in 
Canada,  was  so  impressed  with  the  possibilities  of  awakening  mis- 
sionary interest  among  young  people  that  he  decided  to  give  special 
attention  to  developing  these  possibilities.  He  devoted  much  of  his 
time  and  attention  for  two  years  as  the  representative  of  the  Move- 
ment in  inaugurating  a similar  campaign  in  the  Methodist  Episcopal 
Church  and  in  facilitating  like  efforts  in  several  other  denominations. 
After  Mr.  Brockman  went  to  China,  Mr.  S.  Earl  Taylor  represented 
the  Movement  in  carrying  forward  the  work  to  a higher  stage  of 
development.  This  kind  of  work  for  a time  was  characterized  as 
the  Student  Missionary  Campaign,  by  which  was  meant  an  organized 
effort  by  students,  both  volunteers  and  non-volunteers,  to  communi- 
cate to  the  churches  through  the  young  people  their  missionary 
knowledge,  enthusiasm,  and  consecration,  as  well  as  to  introduce 
among  them  their  practical  methods  and  agencies.  Many  denomi- 
national enterprises  of  this  kind  were  thus  promoted  directly  and 
indirectly  by  the  Volunteer  Movement.  Some  of  the  most  suc- 
cessful were  carried  on  by  individual  bands,  such  as  the  Yale  Band, 
and  the  bands  of  Denison  University,  Northwestern  University,  and 
Wooster  University.  In  the  first  stages,  the  work  of  developing  this 
kind  of  activity  in  the  different  denominations  and  among  the  various 
Bands  was  financed  largely  by  the  Volunteer  Movement.  Two 


FIRST  TWO  DECADES  OF  THE  VOLUNTEER  MOVEMENT  5T 

conferences  of  leaders  of  such  activities  in  the  different  denomina- 
tions were  called  and  conducted  by  the  Movement  in  1899  and  1900. 

All  along,  however,  it  has  been  the  policy  of  the  Executive  Com- 
mittee not  to  take  on  such  work  as  a permanent  feature  of  the  Volun- 
teer Movement,  but  to  encourage  its  organization  as  an  independent 
movement  working  on  parallel  lines  to  the  Volunteer  Movement, 
either  in  the  different  denominations,  or  as  an  interdenominational 
arrangement.  The  organization  in  July,  1902,  of  the  Young  People’s 
Missionary  Movement  was  regarded,  therefore,  as  clearly  providen- 
tial. This  comprehensive,  interdenominational  agency  has  the  re- 
sponsibility for  the  cultivation  of  the  missionary  spirit  among  all 
classes  of  young  people,  apart  from  those  in  the  student  field.  It  is 
under  the  direction  of  a committee  composed  of  representatives  of 
the  missionary  societies.  It  holds  summer  conferences,  conducts 
missionary  institutes  at  metropolitan  centers,  promotes  mission  study, 
prepares  suitable  programs  and  literature  for  Sunday-schools  and 
young  people’s  organizations,  issues  and  promotes  the  circulation  of 
missionary  text-books  and  effective  leaflets,  and  organizes  and  con- 
ducts missionary  exhibits.  Its  leaders  and  those  of  the  Volunteer 
Movement  are  in  close  consultation  with  each  other  and  are  seeking 
in  all  ways  within  their  power  to  strengthen  each  other’s  hands. 
The  fact  that  the  leaders  of  the  Young  People’s  Missionary  Move- 
ment and  of  the  different  denominational  missionary  activities  among 
the  young  have  come  so  largely  from  the  ranks  of  the  Student 
Movement  ensures  the  highest  degree  of  unity  and  co-operation. 
The  possibilities  of  the  Young  People’s  Missionary  Movement  are 
simply  boundless.  If  its  campaign  can  be  adequately  waged,  within 
fifteen  years  the  entire  Church  of  North  America  will  be  flooded 
with  the  missionary  spirit.  This  in  turn  will  make  possible  the 
going  forth  of  the  large  number  of  recruits  to  be  raised  up  by  the 
Volunteer  Movement  to  meet  the  great  need  of  our  generation  in  the 
non-Christian  world. 

Apart  from  furnishing  recruits  for  the  foreign  field  and  intelli- 
gent leaders  of  the  missionary  forces  of  the  Church  at  home,  apart 
likewise  from  stimulating  the  missionary  spirit  among  the  hosts 
of  young  people,  the  Volunteer  Movement  has  exerted  a great  in- 
fluence upon  the  Church  as  a whole.  The  very  fact  of  the  existence 
of  such  a Movement,  uniting  the  coming  leaders  of  the  aggressive 
forces  of  Christianity,  has  appealed  to  the  imagination  of  the  Church. 
The  cosmopolitan  sweep  and  growing  momentum  and  spiritual 
power  of  the  enterprise  has  given  an  impression  of  its  providential 
character.  Christians  have  been  encouraged  by  the  sight  of  such 
a comprehensive  and  aggressive  league  to  believe  in  the  possibility 
of  making  the  knowledge  of  Christ  accessible  to  all  mankind  in 
our  generation.  The  Movement  has  presented  an  irresistible  chal- 
lenge to  the  churches.  Dr.  Charles  Cuthbert  Hall,  in  writing  to  the 
“Bombay  Guardian’’  regarding  the  Church  at  home,  said  : “There  is 


5 2 STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

an  advance  toward  the  world-view  in  certain  sections  of  the  Church. 
I attribute  the  advance,  very  largely,  to  the  indirect  influence  of  the 
Student  Volunteer  Movement.  Our  universities  and  colleges  are 
getting  the  world-view.  They  are  becoming  impregnated  with  the 
spirit  of  missions.  A reflex  influence,  radiating  from  university 
life,  is  smiting  with  new  earnestness  the  occupants  of  many  a pulpit 
and  many  a pew.” 

Although  this  Movement  has  spanned  but  two  decades,  it  has 
exerted  a large  influence  in  promoting  Christian  unity  and  co-opera- 
tion among  various  bodies  of  Christians.  Uniting  as  it  does  so  many 
of  the  future  leaders  of  the  Church  who  have  spent  from  four  to 
seven  years  or  more  in  the  most  intimate  spiritual  fellowship  and 
united  Christian  service  in  student  life,  it  is  not  strange  that  this 
should  be  true.  These  workers  going  forth  to  the  foreign  field  after 
being  so  closely  united  during  the  years  of  preparation,  do  not  lose 
touch  with  each  other.  The  bonds  of  mutual  esteem  and  affection 
still  unite  them.  Animated  in  their  most  plastic  years  by  a common 
life  purpose  and  spirit,  familiar  with  each  other's  points  of  view, 
and  accustomed  to  grapple  together  with  difficult  tasks,  they  would 
find  it  hard,  if  not  impossible,  not  to  stand  together  in  the  great 
conflict  at  the  front.  Face  to  face  with  the  powerfully  entrenched 
forces  of  the  non-Christian  religions,  they  recognize  even  more 
clearly  than  they  could  have  done  in  the  home  lands  that  nothing 
short  of  unity  of  spirit  and  effort  can  hope  to  prevail.  Therefore, 
we  observe  in  several  of  the  principal  mission  fields  of  the  world  the 
attractive  and  inspiring  spectacle  of  concerted  effort  on  the  part  of 
the  volunteers  who  have  gone  out  to  represent  the  different  Churches 
of  the  United  States,  Canada,  Great  Britain,  the  Continent  of  Europe, 
and  Australasia. 

Already  in  Japan  and  China  these  volunteers  from  the  countries 
of  Christendom  have  organized  national  Unions  to  promote  Christian 
fellowship,  united  prayer,  associated  study  of  problems,  and  practical 
comity  and  co-operation.  Although  the  volunteers  are  still  in  the 
minority  in  the  different  mission  fields,  they  are  wielding  an  influence 
out  of  all  proportion  to  their  numbers.  What  they  have  accomplished 
to  deepen  the  spiritual  life  of  workers,  both  native  and  foreign, 
through  interdenominational  conferences  has  in  itself  been  a service 
of  such  importance  as  to  call  forth  most  hearty  expressions  of  appre- 
ciation from  many  of  the  oldest  missionaries.  Under  the  influence 
of  these  united  volunteers,  in  common  with  other  causes  at  work, 
the  idea  of  Christian  unity  has  been  much  more  fully  realized  on 
the  mission  field  than  at  home.  Even  greater  progress  would  have 
been  made  abroad  had  it  not  been  for  the  denominational  ambitions 
and  lack  of  vision  of  some  of  the  home  churches.  As  was  clearly 
brought  out  in  the  recent  Inter-Church  Conference  on  Federation, 
the  mission  fields  have  much  to  teach  the  home  churches  in  the  prac- 
tice of  Christian  unity  and  co-operation.  The  good  that  has  been 


FIRST  TWO  DECADES  OF  THE  VOLUNTEER  MOVEMENT  53 

accomplished  is  a ground  for  great  gratitude  and  confirms  the 
prophetic  words  of  Dr.  Temple,  the  late  Archbishop  of  Canterbury, 
who  said,  “The  recognition  of  the  common  task  imposed  upon  every 
variety  of  Christian  belief  will  be  likely  indeed  to  do  more  to  bring 
us  all  into  one  than  any  other  endeavor  that  we  may  make.” 

In  some  ways,  the  largest  multiplication  of  the  influence  of  the 
Volunteer  Movement  has  been  its  extension  to  the  students  of  other 
lands.  It  first  spread  as  an  organized  enterprise  to  the  universities 
and  colleges  of  the  British  Isles  under  the  leadership  of  Mr.  Robert 
P.  Wilder,  one  of  the  founders  of  the  Movement.  It  was  next  trans- 
planted to  South  Africa  by  one  of  the  American  women  volunteers, 
although  it  did  not  assume  large  proportions  in  that  part  of  the  world 
until  the  memorable  visit  of  Mr.  Donald  Fraser  and  Mr.  Luther  D. 
Wishard  in  1896.  The  leaders  of  the  British  Movement,  particularly 
Mr.  Fraser,  transplanted  the  volunteer  idea  to  the  universities  of 
France,  Switzerland,  Germany,  Holland,  and  Scandinavia.  The 
international  volunteer  conventions  held  in  Great  Britain  have  exert- 
ed an  immense  influence  upon  the  further  development  of  missionary 
life  and  activity  on  the  Continent. 

While  none  of  the  Volunteer  Unions  on  the  Continent  are  very 
large,  they  represent  a great  advance,  especially  when  the  baffling 
difficulties  of  that  part  of  the  student  field  are  borne  in  mind.  A 
member  of  the  Executive  Committee  of  the  American  Movement 
organized  the  Volunteer  Movement  among  the  universities  of  Aus- 
tralia and  New  Zealand  in  1896.  Thus  there  are  now  Volunteer 
Movements  organized  among  the  students  in  all  parts  of  Christen- 
dom. Of  all  the  Volunteer  Unions  in  other  lands,  without  doubt 
not  only  the  largest,  but  also  the  strongest,  is  that  of  the  British  Isles. 
This  Union  has  accomplished  as  large,  if  not  larger,  results  in  pro- 
portion to  the  number  of  its  members  than  has  our  own  Movement. 
One  of  the  most  significant  steps  in  the  enterprise  of  world  evangel- 
ism was  the  transplanting  of  the  Volunteer  idea  to  the  schools  and 
colleges  of  the  Levant,  India,  Ceylon,  China,  and  Japan,  during  the 
years  1895  to  1897.  This  also  was  accomplished  by  one  of  the  work- 
ers of  the  Volunteer  Movement.  As  a result  of  this  action  the 
Christian  students  of  the  Orient  join  hands  with  the  Christian  stu- 
dents of  the  Occident  in  the  effort  to  establish  the  Kingdom  of  Christ 
in  all  the  world.  The  student  Christian  movements  in  non-Christian 
lands,  in  helping  to  raise  up  an  army  of  native  workers,  are  striking 
at  the  heart  of  the  problem  of  missions ; because,  if  Christianity  is 
to  be  rapidly  and  firmly  established  in  these  lands,  there  must  be 
not  only  an  adequate  staff  of  foreign  missionaries,  but  also  strong, 
resourceful,  self-propagating  native  churches. 

It  is  a well-known  fact  that  in  all  countries  where  the  Volun- 
teer Movement  is  established  there  is  a larger  and  more  compre- 
hensive student  movement,  corresponding  to  the  Student  Young 
Men’s  and  Young  Women’s  Christian  Associations  of  North  Amer- 


54  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

ica.  It  embraces  in  each  country  not  only  volunteers,  but  also  a 
much  larger  number  of  students  who  are  not  volunteers.  It  culti- 
vates the  whole  range  of  Christian  life  and  work  among  students. 
It  is  significant  that  the  Student  Volunteer  Movement  in  several 
of  these  countries,  especially  in  Great  Britain,  on  the  Continent,  in 
South  Africa,  and  in  a measure  in  Asia,  pioneered  the  way  for  the 
larger  and  more  comprehensive  enterprise.  This  John  the  Baptist 
service  should  not  be  overlooked  in  any  estimate  of  the  achievements 
of  the  Volunteer  Movement. 

In  1895  there  was  formed  the  World’s  Student  Christian  Fed- 
eration, which  now  embraces  all  Christian  student  movements  and 
societies  of  the  different  nations  and  races.  Under  the  influence  of 
the  Volunteer  Movement,  one  of  its  three  principal  purposes  is  the 
missionary  purpose.  The  study  of  the  formation  and  development 
of  this  world-wide  Federation  of  students  makes  plain  that  the  mis- 
sionary idea  has  had  a larger  federative  and  unifying  power  than 
any  other  influence  save  the  uplifted  Christ.  It  is  no  mere  coinci- 
dence that  in  the  very  generation  which  has  seen  the  whole  world 
made  open  and  accessible  and  the  nations  and  races  drawn  so  closely 
together  by  the  influence  of  commerce,  there  has  been  created  this 
world-wide  student  brotherhood.  God  has  been  aligning  the  forces 
for  a movement  of  such  magnitude  as  the  world  has  never  known  in 
all  the  centuries. 

One  of  the  mightiest  factors  in  the  influence  exerted  by  the 
Volunteer  Movement  has  been  the  proclamation  of  its  Watchword, 
“The  Evangelization  of  the  World  in  This  Generation.”  This  has 
been  sounded  out  with  convincing  force  by  the  workers  of  the  Move- 
ment for  twenty  years  in  conferences  and  conventions,  in  institutes 
and  summer  schools,  in  books  and  pamphlets,  in  public  addresses 
and  private  interviews.  The  exposition,  defence,  and  advocacy  of 
this  great  ideal  has  had  a great  effect  in  shaping  the  convictions  and 
purposes  of  the  students  of  our  time  and  has  begun  to  influence 
powerfully  the  missionary  life  and  policy  of  the  Church.  When  it 
was  first  proclaimed,  nearly  twenty  years  ago,  it  met  with  distrust, 
unsympathetic  questionings,  and  much  opposition.  Year  by  year 
it  has  been  received  with  increasing  favor.  From  the  beginning, 
among  its  strongest  advocates  have  been  the  missionaries,  board  sec- 
retaries, and  travelers  who  are  among  those  best  acquainted  with 
the  real  difficulties  involved  in  the  world’s  evangelization. 

Some  of  the  greatest  missionary  conferences  held  on  the  foreign 
field  during  the  past  ten  years  have  emphasized  the  central  idea  of 
the  Watchword.  The  appeal  issued  by  the  great  Ecumenical  Mis- 
sionary Conference  in  New  York  in  1900,  said:  “We  who  live  now 
and  have  this  message  must  carry  it  to  those  who  live  now  and  are 
without  it.  It  is  the  duty  of  each  generation  of  Christians  to  make 
Jesus  Christ  known  to  their  fellow  creatures.”  The  most  influential 
bodies  of  Christians  in  the  British  Isles,  such  as  the  Lambeth  Con- 


FIRST  TWO  DECADES  OF  THE  VOLUNTEER  MOVEMENT  55 

ference  of  Bishops  of  the  Anglican  Communion,  have  endorsed  this 
Watchword.  The  deliverances  of  these  influential  conferences  and 
conventions  held  in  America,  England,  and  Asia  are  traceable  direct- 
ly to  the  agitation  carried  on  by  the  volunteers.  One  of  the  most 
conservative  and  efficient  denominations  in  America,  the  United 
Presbyterian  Church,  has  virtually  made  the  carrying  out  of  the  idea 
of  this  Watchword  a part  of  its  missionary  policy,  so  far  as  the- 
parts  of  the  non-Christian  world  to  which  it  as  a denomination  is 
providentially  related  are  concerned.  This  step  was  taken  by  its 
General  Assembly  after  prolonged  discussion  preceded  by  a thorough 
consideration  on  the  part  of  its  missions  on  the  foreign  field  of  the 
problems  involved.  It  is  believed  that  other  denominations  in  this 
and  other  Christian  lands  are  more  and  more  coming  to  shape  their 
policies  in  accordance  with  this  great  objective. 

Among  the  principal  benefits  of  such  a Watchword  is  the 
power  that  it  exerts  in  the  life  of  the  individual  student  who  adopts 
it  as  a personal  Watchword,  thus  letting  it  govern  his  life  plans  and 
determine  the  use  he  makes  of  his  time,  money,  nervous  energy,  and 
opportunities.  It  widens  and  enriches  his  sympathy.  It  exercises 
and  strengthens  his  faith.  It  throws  him  back  on  the  supernatural 
resources.  It  lends  intensity  to  life.  It  necessitates  a life  of  reality. 
It  promotes  the  spirit  of  self-denial  and  heroism.  It  imparts  vision. 
Comparatively  weak  indeed  would  have  been  the  spirit  and  faith 
of  the  Volunteer  Movement  without  this  ideal.  Eliminate  this  ele- 
ment of  urgency  which  so  markedly  characterized  the  life  of  our 
Lord  and  the  practice  of  the  early  Christians  from  the  Volunteer 
Movement,  and  its  achievements  would  have  been  insignificant  in 
comparison  with  what  has  been  accomplished.  If  tens  of  thousands 
of  Christian  students  and  hundreds  of  thousands  of  the  other  mem- 
bers of  the  churches  could  have  given  this  Watchword  right  of  way 
in  their  lives,  as  many  of  the  members  of  this  Movement  have  done, 
what  marvels  might  not  have  been  accomplished  during  the  past 
twenty  years  in  hastening  the  extension  of  the  Kingdom  of  Christ 
in  the  world. 

In  no  way  can  we  realize  more  fully  the  great  change  wrought 
in  the  missionary  life  of  the  student  field  of  North  America  through 
the  influence  of  the  Volunteer  Movement,  than  by  contrasting  the 
situation  as  it  was  twenty  years  ago,  before  the  Movement  was 
inaugurated,  with  that  of  the  present  time.  Then,  in  hundreds  of 
colleges  and  other  institutions  of  higher  learning,  including  many 
of  the  leading  universities  of  this  continent,  the  claims  of  world- 
wide missions  were  never  brought  before  the  students ; now,  there 
is  scarcely  an  institution  of  prominence  in  either  the  United  States 
or  Canada  in  which  the  facts  of  missions  in  their  relation  to  educated 
young  men  and  women  are  not  brought  to  the  attention  of  the  under- 
graduates of  each  student  generation.  Then,  interest  in  the  world- 
wide program  of  Christ  was  confined  almost  exclusively  to  the 


56  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

theological  seminaries  and  a few  scores  of  denominational  colleges 
and,  with  the  exception  of  a few  medical  student  centers,  was  a 
matter  of  concern  chiefly  to  those  expecting  to  enter  the  ministry ; 
now,  the  missionary  spirit  is  as  strong  in  state  and  undenominational 
institutions  as  in  most  of  the  Christian  colleges,  and  students  of  all 
faculties  or  departments  of  learning  alike  are  recognizing  their 
common  opportunity  and  responsibility  for  spreading  the  knowledge 
of  Christ  throughout  the  world.  Then,  the  attitude  of  students 
toward  missions  was  as  a rule  apologetic  or  indifferent ; now,  wher- 
ever the  Volunteer  Movement  is  well  established  it  is  one  of  growing 
interest  and  practical  co-operation. 

Then,  there  were  not  more  than  a dozen  collections  of  up-to- 
date  missionary  books  accessible  to  students ; now,  there  are  several 
hundreds  of  missionary  libraries  in  the  colleges  and  seminaries. 
Then,  there  was  no  such  thing  as  the  scientific  and  progressive  study 
of  missions  carried  on  in  connection  with  the  Christian  societies  of 
students ; now,  as  we  have  seen,  more  than  12,000  students  in  over 

1.000  groups  with  capable  leaders  are  carrying  forward  such  studies 
under  the  guidance  of  a highly  developed  educational  department  at 
the  New  York  office  and  have  access  to  well-nigh  two  scores  of  sys- 
tematic courses  of  printed  studies  prepared  primarily  for  use  among 
students.  Then,  there  was  no  literature  devoted  to  the  methods  and 
means  of  developing  missionary  life  and  activity ; now,  there  are 
many  booklets  and  pamphlets  on  such  subjects  written  for  use  in 
student  communities.  Then,  with  the  exception  of  a series  of  effec- 
tive conferences  confined  strictly  to  theological  students  there  were 
no  student  missionary  gatherings ; now,  year  by  year,  at  thirteen 
sectional  student  conferences  the  college  men  and  women  of  different 
parts  of  North  America  gather  for  ten  days  to  consider  among  other 
things  the  world-wide  interests  of  Christ’s  Kingdom,  and  once  each 
student  generation  assemble  in  a great  international  convention  over 

3.000  strong  to  view  together  the  great  battle-fields  of  the  Church 
and  to  take  counsel  as  to  the  most  successful  prosecution  of  the 
world-wide  war. 

Then,  there  was  not  one  person  devoting  his  entire  time  to 
planting  and  developing  the  missionary  idea  among  students ; now, 
the  Volunteer  Movement  has  never  less  than  ten  secretaries  in  the 
field  and  at  the  headquarters  devoting  themselves  exclusively  to 
serving  the  missionary  interests  of  the  colleges  and  seminaries. 
Then,  in  only  a handful  of  colleges  were  students  helping  missions 
financially ; now,  in  over  300  different  institutions  there  are  growing 
financial  enterprises  on  behalf  of  the  world’s  evangelization,  and 
many  institutions  are  supporting  their  own  missionaries.  Thousands 
of  young  men  and  women  are  going  out  from  the  colleges  each 
year  on  graduation  to  throw  themselves  into  the  great  work  of  de- 
veloping, under  the  leadership  of  the  Young  People’s  Missionary 
Movement,  among  the  millions  of  members  in  the  young  people’s 


FIRST  TWO  DECADES  OF  THE  VOLUNTEER  MOVEMENT  57 

societies  and  in  the  Sunday-schools,  an  adequate  financial  constitu- 
ency to  sustain  the  growing-  army  of  student  volunteers. 

Then,  only  the  most  pronouncedly  Christian  institutions  were 
furnishing  missionary  candidates ; now,  volunteers  are  forthcoming 
from  nearly  all  institutions  of  higher  learning;  and,  as  has  been 
stated,  taking  the  student  field  as  a whole,  the  proportion  of  mission- 
ary candidates  is  five  times  as  great  in  the  colleges  and  twice  as 
great  in  the  seminaries  as  it  was  twenty  years  ago.  Then,  there 
was  no  missionary  organization  binding  together  missionary  can- 
didates; now,  we  have  the  Student  Volunteer  Movement  for  Foreign 
Missions  organically  related  to  similar  Volunteer  Unions  in  other 
countries  of  Protestant  Christendom  and  in  the  principal  non- 
Christian  nations,  all  bound  together  through  the  more  comprehen- 
sive Christian  student  societies  of  the  different  lands  by  the  World’s 
Student  Christian  Federation,  which  embraces  nearly  2,000  student 
religious  organizations  with  a membership  of  105,000  students  and 
professors  in  forty  countries.  Then,  there  was  no  great  unifying 
objective;  now,  the  student  world  has  as  an  inspiring  ideal  to  call 
out  its  heroic  devotion  and  self-sacrificing  zeal,  the  noble  and  apos- 
tolic purpose,  the  evangelization  of  the  world  in  this  generation. 

Great  as  have  been  the  encouragements  in  the  pathway  of  the 
work  of  the  Volunteer  Movement  during  the  first  two  decades  of 
its  history,  far  greater  things  will  be  required  of  it  in  the  new 
decade  upon  which  we  now  enter.  We  are  summoned  to  tasks  of 
the  greatest  difficulty  and  of  the  most  vital  importance  to  the  King- 
dom. First  of  all,  we  are  called  upon  to  raise  up  a much  greater 
number  of  capable  missionary  recruits.  Let  us  never  forget  that 
the  continued  strength  of  the  Movement  lies  in  its  appeal  for  life. 

The  need  of  more  volunteers  is  convincing.  Several  mission 
boards  are  calling  for  a larger  number  of  candidates  than  are  now 
available.  Interviews  with  the  secretaries  of  the  boards  reveal  the 
fact  that  their  requirements  are  sure  to  increase  rather  than  diminish. 
There  must  be  a growing  supply  to  meet  this  growing  demand. 
Plundreds  of  mission  stations  are  seriously  undermanned.  If  this 
situation  continues,  it  means  overwork,  imperfect  work,  lost  op- 
portunities. Nearly  every  missionary  has  large  plans  for  extension. 
As  a rule  their  demands  are  supported  by  the  most  telling  evidence. 
There  are  still  vast  regions,  including  hundreds  of  millions  of  people, 
which  require  pioneer  work.  The  need  of  men  in  these  regions  as 
well  as  in  fields  partially  occupied,  is  not  only  extensive  but  inten- 
sive, and  this  intensive  need  is  indescribably  great.  To  those  who 
have  hearts  of  compassion  and  who  actually  know  the  facts  from 
first-hand  knowledge,  this  need  constitutes  the  great,  pathetic  fact 
of  the  world.  The  calls  from  large  bodies  of  missionaries  should 
in  themselves  command  a large  response  on  our  part.  Let  us  never 
forget  the  strong  appeal  issued  by  the  Decennial  Missionary  Con- 
ference held  at  Madras  in  December,  1902,  in  some  ways  the  most 


58  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

weighty  body  of  missionaries  ever  assembled,  calling  upon  the 
churches  of  Christendom  to  send  out  to  India  as  soon  as  practicable 
9,000  additional  missionaries.  Remember  also  the  call  from  the 
responsible  missionary  leaders  of  China  two  years  ago,  asking  the 
Christians  of  the  home  lands  to  double  the  staff  of  missionaries  in 
China  by  the  time  of  the  Morrison  Centennial  in  1907.  We  as 
students  should  be  peculiarly  responsive  to  the  appeal  for  large 
reinforcements  which  reached  us  a little  over  a year  ago,  signed  by 
the  names  of  343  of  the  volunteers  of  North  America,  Europe,  and 
Australasia  now  working  in  the  Chinese  Empire.  The  fact  that  the 
spiritual  tide  is  rising  in  every  great  mission  field  and  the  enterprise 
of  missions  has  begun  to  yield  results  on  such  a large  scale  suggests 
a special  reason  why  we  should  press  our  present  unprecedented 
advantage.  To  a degree  not  heretofore  experienced  this  is  a time 
of  great  crisis  in  some  of  the  principal  fields.  For  example,  in  all 
the  history  of  Christianity  when  has  there  been  a more  momentous 
crisis  than  the  one  now  confronting  the  Church  in  the  Far  East 
in  the  light  of  the  Russo-Japanese  war?  And  let  us  bear  in  mind 
that  a great  offering  of  the  best  lives  of  our  colleges  and  seminaries 
from  year  to  year  is  absolutely  indispensable  to  the  best  welfare  of 
the  United  States  and  Canada.  Without  such  real  sacrifice  we  can- 
not hope  to  preserve  spiritual  life,  a pure  faith,  and  a conquering 
spirit.  “The  army  which  remains  in  its  entrenchments  is  beaten.” 

Reasons  like  these  for  a great  and  growing  army  of  volunteers 
impose  a tremendous  responsibility  on  the  Volunteer  Movement. 
In  view  of  our  providential  mission,  in  view  of  God’s  dealings  with 
us  in  the  years  that  are  gone,  we  cannot  escape  this  responsibility 
if  we  would.  And  the  task  should  not  stagger  the  faith  of  any  of  us. 
This  is  apparent  when  we  remember  that  it  would  take  only  one  of 
every  twenty  Christian  students  who  are  to  graduate  from  the  insti- 
tutions of  higher  learning  of  the  United  States  and  Canada  during 
the  next  twenty  years  to  furnish  a sufficient  number  of  new  mission- 
aries to  make  possible  a large  enough  staff  to  accomplish  the  evange- 
lization of  the  world  in  this  generation,  so  far  as  this  undertaking 
depends  upon  foreign  missionaries. 

We  can  readily  obtain  the  number  of  workers  required  to 
meet  all  providential  calls  upon  us,  if  we  will  but  multiply  and 
faithfully  employ  the  agencies  which  have  already  proved  so  effec- 
tive. An  expansion  and  deepening  of  our  educational  work,  a wiser 
use  of  our  large  opportunities  at  the  many  student  conferences,  a 
considerable  enlargement  of  our  traveling  secretarial  staff,  a general 
acceptance  on  the  part  of  all  volunteers  of  the  solemn  responsibility 
resting  upon  them  for  securing  new  recruits,  the  continued  con- 
servative yet  confident  aggressive  use  of  the  volunteer  declaration, 
the  deepening  of  the  spiritual  life  of  the  colleges  and  seminaries 
by  a great  expansion  of  the  Bible  study  activities,  the  calling  forth 
of  more  intercession  for  laborers  on  the  part  of  the  Christian 


FIRST  TWO  DECADES  OF  THE  VOLUNTEER  MOVEMENT  59 

students  in  general  and  of  the  pastors  of  the  churches,  the  encour- 
agement in  every  way  in  our  power  of  the  Young  People’s  Mission- 
ary Movement  in  its  essential  work  of  preparing  the  minds  and 
hearts  of  the  youth  before  they  enter  colleges  for  the  days  of  mis- 
sionary decision — the  unwearied  use  of  these  and  other  means  will 
as  surely  result  in  giving  us  all  the  missionary  candidates  needed 
as  the  operation  of  any  other  well-known  laws. 

In  all  this  work  of  enlisting  new  recruits,  we  should  continue 
to  stand  for  quality.  The  ultimate  success  of  the  missionary  enter- 
prise does  not  depend  primarily  on  vast  numbers  of  missionaries, 
so  much  as  upon  thoroughly  furnished  missionaries.  For  the  very 
reason  that  our  Watchword  requires  haste  we,  above  all  others, 
should  insist  on  the  most  thorough  preparation  and  training  of 
workers,  knowing  full  well  that  this  will  save  time  in  the  long  run 
and  enormously  increase  the  fruitage.  Let  it  be  reiterated 
in  this  Convention,  as  it  has  been  in  all  preceding  conventions, 
that  our  great  need  is  not  that  of  volunteers  who  will  go  when  they 
are  drafted,  but  of  those  who  will  press  throug'h  the  hindrances 
not  of  God  to  the  work  and  place  which  He  has  appointed. 

Next  to  the  demand  for  more  volunteers  of  capacity  is  the  need 
of  young  men  and  young  women  who,  being  providentially  detained, 
stay  at  home  for  the  express  purpose  of  developing  on  this  continent 
the  strongest  possible  base  for  the  adequate  maintenance  of  this 
gigantic,  world-wide  campaign  of  evangelism.  To  stay  for  any 
lower  reason  will  defeat  the  object  of  the  Movement  and  prevent 
the  largest  expansion  of  the  lives  of  those  who  thus  hold  aloof 
from  carrying  out  the  comprehensive  and  sublime  purposes  of 
Christ  for  His  Kingdom  in  the  hearts  of  men.  All  students  should 
be  ambitious  to  exercise  the  rights  and  responsibilities  of  world 
citizenship.  There  should  be  no  exception  among  those  who  are  to 
work  in  North  America  as  to  taking  the  Watchword  of  this  Move- 
ment as  the  governing  principle  of  their  lives. 

We  should  all  associate  our  efforts  to  increase  from  among 
those  whom  God  does  not  call  to  be  missionaries  the  number  of 
young  men  of  large  ability  and  genuine  consecration  who  will  de- 
vote themselves  to  the  Christian  ministry.  No  class  of  people 
should  be  more  concerned  with  multiplying  the  number  of  efficient 
ministers  than  the  leaders  and  members  of  the  Volunteer  Movement; 
for  without  an  adequate  leadership  of  the  130,000  or  more  parishes 
of  the  various  Protestant  Churches  of  the  United  States  and  Canada, 
it  is  an  idle  dream  to  talk  about  evangelizing  the  world  in  this 
generation. 

Those  who  are  not  providentially  led  into  missionary  service 
or  into  the  ministry  should  devote  themselves  with  as  much  earn- 
estness and  self-sacrifice  and  life-long  persistence  to  the  promotion 
of  the  missionary  campaign  as  do  those  who  are  separated  by  the 
Holy  Spirit  unto  these  two  callings.  We  must  have  thousands  of 


6 O STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 


earnest  young  men  and  young  women  passing  out  of  the  colleges 
each  year  into  positions  of  lay  leadership  in  the  forces  of  the  Church. 
If  in  some  way  during  the  next  two  years  ten  thousand  of  the  choic- 
est Christian  spirits  of  our  colleges  could  be  led  to  specialize  on 
the  promotion  of  missionary  life  and  activity  among  young  people, 
it  would  take  far  less  than  one  generation  to  bring  up  the  forces 
of  the  home  Church  to  the  point  of  maintaining  as  large  a cam- 
paign as  that  required  for  the  realization  of  the  Watchword.  There 
is  no  unworked  lead  which  will  for  a moment  compare  in  financial 
and  spiritual  possibilities  for  world-wide  missions  with  that  of  ttie 
20,000,000  children  and  youth  in  the  Sunday-schools  and  various 
Christian  societies  of  young  people  in  the  United  States  and  Canada. 
May  God  give  the  delegates  to  this  Convention,  and  the  tens  of 
thousands  of  Christian  students  whom  they  can  influence,  vision 
to  recognize  and  undiscourageable  purpose  and  enthusiasm  to  ex- 
ploit this  marvelous  lead. 

There  is  need  of  laying  hold  with  a far  more  masterly  hand 
on  the  student  field  of  North  America  and  cultivating  it  with  such 
thoroughness  as  to  realize  more  fully  its  missionary  possibilities. 
What  has  been  said  about  the  achievements  of  the  Volunteer  Move- 
ment and  the  Young  Men’s  and  Young  Women’s  Christian  Asso- 
ciations may  seem  to  some  like  boasting;  but  these  achievements 
when  placed  in  contrast  with  what  ought  to  have  been  done,  what 
might  have  been  done,  what  ought  to  be  done,  and  what  can  be 
done,  are  meager  and  unsatisfactory  indeed.  No  one  recognizes  the 
shortcomings  and  sins  of  omission  and  commission  of  these  organi- 
zations more  keenly  than  do  their  leaders.  Well  may  they  and 
the  members  humble  themselves  before  God  as  they  reflect  on  how 
poorly  they  have  discharged  their  great  trust.  May  such  humiliation 
be  so  genuine  as  to  make  it  possible  for  God  to  trust  them  with 
continued  opportunity,  that  there  may  be  more  efficient  and  fruitful 
service  rendered  in  the  decade  before  us  than  in  the  two  which  have 
passed. 

The  students  of  a nation  offer  an  unparalleled  field  for  any 
noble  propaganda.  Their  minds  are  impressionable,  generous,  and 
ope’n.  The  special  training  which  they  are  receiving  prepares  them 
for  holding  a vastly  disproportionate  share  of  the  positions  of  leader- 
ship in  the  affairs  of  men.  The  student  field  of  North  America  is 
ripe  for  far  larger  missionary  harvests.  What  has  been  actually 
accomplished  in  certain  denominational  colleges,  state  institutions, 
and  theological  seminaries  shows  what  might  be  done  if  the  causes 
which  account  for  the  large  fruitage  in  these  institutions  are  but 
made  operative  in  all  the  other  institutions.  There  is  no  reason 
why  institutions  like  Ohio  Wesleyan,  Northwestern,  Oberlin,  Mt. 
Holyoke,  Cambridge  University,  Alexandria  Seminary,  Wycliffe 
College,  should  be  exceptions  in  this  matter  of  yielding  large  mis- 
sionary results. 


FIRST  TWO  DECADES  OF  THE  VOLUNTEER  MOVEMENT  6l 

The  difficulty  reduces  itself  largely  to  one  of  close  supervision 
and  thorough  and  constant  cultivation.  To  this  end  the  staff  of 
secretaries  of  the  Volunteer  Movement  should  be  largely  increased, 
so  that  every  institution  may  receive  at  least  one  unhurried  visit 
each  year  from  an  expert  on  student  missionary  matters.  The  travel- 
ing secretaries  of  the  Young  Men’s  and  Young  Women’s  Christian 
Associations  should  give  much  larger  attention  to  the  missionary 
policy  of  the  student  Associations  than  at  present.  The  splendid 
results  of  such  close  attention  on  their  part  to  the  Bible  study  de- 
partment during  the  past  two  years  illustrate  what  might  be  done 
for  missions  with  the  benefit  of  such  co-operation.  Hundreds  of 
sympathetic  professors  should  be  led  to  assume  as  one  of  their  out- 
side specialties  the  developing  of  the  missionary  spirit  through  the 
promotion  of  the  scientific  and  progressive  study  of  missions.  The 
mission  boards  should  release  for  the  service  of  the  Volunteer 
Movement  propaganda  such  of  their  returned  missionaries  as  may 
be  desired  to  ensure  the  adequate  cultivation  of  the  entire  field. 
Every  volunteer  should  become  a propagating  center  for  multi- 
plying the  number  of  missionaries  and  the  number  of  missionary 
leaders  for  the  home  Church. 

The  persistent  use  of  such  means  as  these  would  result  in  vastly 
greater  missionary  achievements  throughout  the  North  American 
student  field.  It  would  make  possible  the  doubling  of  the  number  in 
mission  study  classes  before  the  next  Convention,  the  large  multi- 
plication of  the  number  of  institutions  supporting  their  own  mission- 
aries, the  steady  increase  in  the  number  of  missionary  volunteers 
and  of  candidates  for  the  Christian  ministry,  and  the  sending  out 
into  the  ranks  of  the  millions  of  young  people  thousands  of  new 
leaders  to  kindle  their  missionary  zeal  and  devotion.  Not  many 
years  would  pass  before  there  would  be  in  every  student  com- 
munity at  least  one  band  of  earnest  students  whose  hearts  God  had 
purified  and  touched  with  His  hand  of  power,  that  would  constitute 
a veritable  spiritual  dynamo  from  which  would  course  forth  mis- 
sionary light,  heat,  and  energy. 

The  time  has  come  for  our  Movement  and  for  the  entire  mission- 
ary enterprise  to  undertake  things  on  a vastly  larger  scale.  The 
conditions  on  the  mission  field  favor  as  never  before  a great  on- 
ward movement.  The  world  is  open  and  accessible  as  to  no  pre- 
ceding generation.  Its  needs  are  more  articulate  and  intelligible 
than  ever.  The  forces  of  Christianity,  both  native  and  foreign,  are 
widely  distributed  and  occupy  commanding  positions.  The  forces 
which  oppose  the  missionary  movement  have  been  markedly  weak- 
ened. Momentous  changes  are  in  progress.  On  all  the  great  battle- 
fields the  conflict  has  reached  the  climax,  and  if  the  present  attack 
be  adequately  sustained,  triumph  is  assured. 

The  conditions  on  the  home  field  are  likewise  favorable  for 
faking  advantage  of  this  unparalleled  situation  abroad.  Our  mis- 


62  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

sionary  organizations  have  acquired  a large  fund  of  experience  and 
have  perfected  their  methods  to  such  an  extent  that  they  are  pre- 
pared for  the  prosecution  of  the  campaign  of  evangelism  on  a scale 
and  with  a promise,  a parallel  to  which  the  Church  has  never  known. 
The  material  resources  of  the  home  Church  are  so  stupendous  as 
to  constitute  her  principal  peril.  The  various  bodies  of  Christians 
have  recently  in  the  Inter-Church  Federation  Movement  been  drawn 
more  closely  together  than  ever  for  purposes  of  practical  co- 
operation. 

In  the  student  field  also  the  outlook  is  most  encouraging. 
The  Christian  Student  Movement  has  a secure  foothold  in  nearly 
every  student  community  of  North  America.  In  the  ranks  of  the 
various  Christian  societies  of  students  are  to  be  found  large  num- 
bers of  the  young  men  and  young  women  of  large  capacity,  high 
attainment,  and  choicest  spirit.  The  student  movement  has  wrought 
out  plans  and  methods  in  years  of  experience  which  prepare 
it  for  cultivating  its  field  more  effectively  than  in  any  preced- 
ing time.  It  has  a realizing  sense  of  its  perils  and  is  availing  itself 
of  the  best  counsel  as  to  how  to  avoid  them.  It  commands  the 
sympathy  and  co-operation  of  every  missionary  agency  and  of  the 
leaders  of  the  Church.  It  is  animated  by  the  spirit  of  enterprise, 
faith,  and  victory.  In  view  of  considerations  like  these  our  Move- 
ment simply  must  press  forward  to  greater  tasks,  or  decline,  suffer 
atrophy,  and  give  way  to  some  new  movement. 

What  are  some  of  the  greater  things  to  which  we  as  a Movement 
should  give  ourselves?  The  leaders  of  the  volunteers  in  different 
lands,  together  with  the  leaders  of  the  missionary  forces,  should 
make  a fresh  study  of  the  entire  world  field  and  arrive  at  some 
plan  by  which  it  will  be  thoroughly  mapped  out  and  adequately  occu- 
pied. It  is  possible  to  accomplish  this  now  as  at  no  preceding  time. 

It  is  absurd  to  assume  that  the  Christian  Church  does  not  pos- 
sess the  requisite  ability  and  consecration  to  accomplish  such  an 
undertaking  which  is  so  obviously  in  accordance  with  the  desires 
and  purposes  of  Jesus  Christ.  We  should  not  permit  ourselves  to 
entertain  further  doubt  on  this  subject,  until  the  best  constructive 
statesmanship  has  been  exercised  upon  it  and  until  we  have  given 
ourselves  far  more  to  prayer  than  we  have  hitherto  done  that  this 
great  end  may  be  realized. 

We  should  lay  siege  to  the  Port  Arthurs  of  the  non-Christian 
world  with  the  undiscourageable  purpose  to  capture  them.  We 
should  not  shrink  or  falter  before  such  apparently  impregnable 
fortresses  as  the  Mohammedan  world,  the  literati  class  of  China,  the 
principal  citadels  of  Hinduism,  the  great  strategic  capital  cities  of 
Latin  America.  Moreover  we  should  not  be  staggered  by  the  com- 
parative indifference,  inertia,  and  unreality  of  vast  bodies  of  Chris- 
tians on  the  home  field,  nor  by  the  general  materialism  and  worldli- 
ness  of  our  time. 


FIRST  TWO  DECADES  OF  THE  VOLUNTEER  MOVEMENT  63 

And  let  it  be  reiterated  that  another  great  undertaking  to  which 
we  should  set  our  hands  is  that  of  raising  up,  by  the  use  of  all 
good  human  devices  and  above  all  by  the  superhuman  assistance  of 
the  Spirit  of  the  living  God,  nothing  less  than  a great  army  of  volun- 
teers of  such  furnishing  that  they  will  meet  the  requirements  of  the 
situation  and  of  such  purpose  of  heart  that  they  will  reach  the 
fields.  Of  like  magnitude  and  importance  is  the  work  of  greatly 
enlarging  the  financial  plans  and  achievements  of  the  missionary 
movement.  There  are  literally  thousands  of  individuals  and  fami- 
lies, not  to  mention  churches,  which  should  each  be  supporting  one 
or  more  missionaries  and  in  many  cases  whole  mission  stations. 
The  rising  generation  of  young  people  must  be  made  a generously 
giving  generation.  The  missionary  enterprise  must  be  so  pre- 
sented as  to  command  some  benefactions  as  princely  as  those  made 
in  recent  years  in  the  interest  of  the  higher  educational  institutions 
of  America  and  Britain. 

The  Watchword  of  the  Movement,  “The  Evangelization  of 
the  World  in  This  Generation,”  must  be  taken  up  in  dead  earnest 
by  different  bodies  of  Christians  as  the  cardinal  point  in  their  policy. 
Especially  must  it  lay  hold  of  individual  Christian  students,  both 
volunteers  and  non-volunteers,  with  such  conviction  that  it  will  be- 
come in  very  deed  a governing  principle  in  their  lives  and  relation- 
ships. This  work  of  making  Christ  known  to  all  men  is  urgent  be- 
yond all  power  of  expression.  It  is  the  unmistakable  duty  of  Chris- 
tians to  evangelize  the  world  in  this  generation.  It  is  high  time 
that  the  attempt  be  made  in  serious  earnest.  We  appeal  to  the 
Church  by  all  the  compulsions  of  Calvary  and  Olivet  to  accept  the 
challenge  which  the  Volunteer  Movement  presents  in  the  procla- 
mation of  this  Watchword. 

If  these  great  things  are  to  be  achieved,  we  must  pay  what  it 
costs.  What  will  be  the  price?  Undoubtedly  it  involves  giving 
ourselves  to  the  study  of  missionary  problems  and  strategy  with  all 
the  thoroughness  and  tirelessness  which  have  characterized  the 
intellectual  work  of  those  men  who  have  brought  most  benefit  to 
mankind.  It  will  cost  genuine  self-denial.  In  no  sphere  so  much 
as  that  of  extending  the  knowledge  and  sway  of  Christ  is  the  truth 
of  His  own  word  illustrated,  “Except  a grain  of  wheat  fall  into  the 
earth  and  die,  it  abideth  by  itself  alone;  but  if  it  die,  it  beareth  much 
fruit.”  In  the  pathway  of  giving  up  not  only  our  lives  and  pos- 
sessions, but  likewise  and  more  especially  our  selfish  ambitions 
and  preferences  and  plans,  will  we  most  surely  reach  the  great  goal 
that  we  have  set  before  us.  In  all  the  hard  persevering  labor  to 
which  we  must  give  ourselves,  not  least  must  be  the  work  of  inter- 
cession. It  is  only  when  we  come  to  look  upon  prayer  as  the  most 
important  method  of  work,  as  an  absolutely  triumphant  method  of 
work,  that  we  shall  discover  the  real  secret  of  largest  achievement 
in  the  missionary  enterprise. 


6\  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

That  undertakings  like  those  which  we  have  set  before  us  re- 
quire that  we  give  ourselves  to  them  with  undying  enthusiasm  must 
not  be  overlooked.  Important  as  is  the  most  comprehensive  and 
exhaustive  preparation  for  any  great  work,  there  comes  the  time 
when  the  work  of  preparation  ceases  to  be  a virtue  and  when  those 
who  have  done  their  best  to  prepare  must  give  themselves  with  dar- 
ing abandon  to  putting  their  plans  into  execution.  God  grant  that 
this  Movement  may  never  lose  its  first  flush  of  optimism  and  ag- 
gressive enthusiasm.  Let  the  Crusader  spirit  which  characterized 
the  early  Christians  when  they  flung  themselves  against  the  Roman 
world,  more  and  more  possess  it. 

Of  transcendent  importance  is  it  that  we  exalt  Jesus  Christ 
increasingly  in  the  life  of  this  Movement.  He  must  continue  to 
be  at  once  its  attractive  and  impelling  force.  It  is  His  program 
which  we  are  to  carry  out.  He  is  our  divine,  triumphant  leader. 
By  His  Spirit  we  shall  conquer.  The  one  word  which  sums  up  our 
great  need  and  ambition  is  that  the  individual  members  of  this  Con- 
vention yield  themselves  absolutely  to  the  will  of  God  and  the 
domination  of  Christ.  “A  body  of  free  men,  who  love  God  with  all 
their  might,  and  yet  know  how  to  cling  together,  could  conquer  this 
modern  world  of  ours.” 


SOME  FACTS  IN  THE  MISSIONARY  LIFE  OF 
CONTINENTAL  UNIVERSITIES 

KARL  FRIES,  PH.D.,  STOCKHOLM,  SWEDEN,  CHAIRMAN  OF  THE  WORLD’S 
STUDENT  CHRISTIAN  FEDERATION 

Going  back  to  the  first  beginnings  of  missionary  interest  in  the 
universities  of  the  European  Continent,  we  find  a name  of  world- 
wide renown  and  an  idea  which  only  just  now,  after  two  centuries, 
is  about  to  be  realized. 

The  name  is  that  of  the  philosopher  and  scientist,  Baron  Gott- 
fried von  Leibnitz,  who  died  in  1716,  and  the  idea  is  that  of  carrying 
the  Gospel  to  China  across  Russia.  To  us  it  seems  like  one  of  the 
mysteries  of  history  that  the  great  revival  of  Christian  life,  which 
is  known  as  the  Reformation,  and  which  originated  in  a university, 
did  not  express  itself  in  any  activity  for  the  extension  of  the  King- 
dom of  God  in  heathen  lands.  On  the  contrary,  theological  facul- 
ties, or  individual  members  of  such,  decried  the  idea  of  foreign 
missions  when  it  was  advocated  by  laymen,  whether  learned  or  un- 
learned. 

Baron  von  Leibnitz,  the  famous  founder  of  the  Berlin  Acad- 
emy of  Science,  was  not  a man  to  be  ignored  or  put  down  as  an 


MISSIONARY  LIFE  OF  CONTINENTAL  UNIVERSITIES  65 

enthusiast.  The  missionary  idea  had  come  to  him  by  conversation 
with  Jesuits,  laboring-  in  China,  whom  he  had  consulted  on  geo- 
graphical questions,  and  he  embodied  it  in  the  charter  of  the  Acad- 
emy, dated  1700,  in  the  following  terms:  “Since  experience  shows 
that  true  faith,  Christian  morals,  and  real  Christianity  cannot  be 
better  advanced  alike  within  Christendom  and  among  distant  uncon- 
verted nations,  next  to  the  blessing  of  God,  along  the  line  of  ordi- 
nary means,  than  by  men  such  as,  besides  being  of  pure ' and 
blameless  life,  are  equipped  with  understanding  and  knowledge,  we 
will  that  our  society  of  science  shall  charge  itself  with  the  propa- 
gation of  the  true  faith  and  Christian  virtue  under  our  protection” — 
i.  e.,  the  protection  of  the  Elector. 

The  plan  of  enlisting  the  co-operation  of  the  Czar  of  Russia 
for  putting  the  idea  into  effect  savors  too  much  of  the  times,  and 
was  never  carried  out,  nor  were  the  efforts  successful  which  the 
great  thinker  made  for  arousing  a general  interest  in  the  home  land. 
The  essential  condition  for  mission  activity  was  still  largely  lacking, 
viz.,  Christian  life.  The  idea,  however,  struck  a fertile  soil  in  the 
mind  of  Professor  August  Hermann  Francke,  who  died  in  1727, 
the  founder  of  the  famous  orphanages  in  Halle,  the  leader  of  that 
student  movement,  which  is  known  as  the  pietistic.  In  our  days, 
the  word  “pietist”  calls  up  critical  thoughts  in  the  minds  of  many. 
The  views  which  it  represents  were  not  less  severely  criticised  in 
the  days  when  this  movement  began,  as  a reaction  against  the  dead 
orthodoxy  into  which  the  Reformation  had  degenerated. 

The  fundamental  principles  of  the  pietists  were:  (1)  No  vital 
Christianity  without  a personal  acceptance  of  Christ  as  Savior  and 
a consecration  to  His  service,  which  embraces  the  whole  life.  (2) 
No  spiritual  fellowship  unless  based  on  such  a personal  acceptance 
of  Christ. 

This,  as  well  as  their  views  on  the  so-called  “adiaphora,”  is 
what  has  been  laid  to  their  charge  as  narrowness;  and  yet  among 
these  young  students  who  gathered  around  their  beloved  leader  in 
prayer,  in  Eible  study,  and  in  Christian  work  of  the  very  type  that 
has  developed  so  wonderfully  in  our  days,  were  found  the  men  who 
were  capable  of  grasping  the  widest  of  all  ideas,  that  of  the  evangeli- 
zation of  the  world.  And  they  were  not  only  able  to  grasp  that  idea, 
but  they  also  had  the  courage  of  their  convictions  to  offer  their  lives 
for  the  realization  of  it. 

The  missionary  idea  was  not  altogether  unknown,  though 
nearly  so.  in  most  of  the  countries  of  Protestant  Christendom  at 
that  time — the  beginning  of  the  eighteenth  century.  Wherever  it 
was  admitted,  it  was  conceived  of  rather  as  the  duty  of  the  political 
ruler  toward  his  subjects,  if  he  had  in  his  dominion  un-Christianized 
peoples.  The  Christianizing  was  considered  as  accomplished  when 
the  people  were  baptized  and  in  some  measure  instructed  in  Chris- 
tian doctrine.  Little  stress  was  laid  on  personal  conviction  and 


66  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

still  less  on  creating  a native  Church  with  a character  of  its  own 
and  ability  for  self-government  and  self-propagation. 

While  the  ideas  that  underlie  modern  missions  were  germin- 
ating in  the  minds  of  Professor  Francke  and  his  students  in  the 
newly  founded  university  of  Halle,  the  impulse  to  a development  into 
action  came  from  the  Danish  King  Frederick  IV,  who  realized 
his  regal  duty  toward  his  non-Christian  subjects  in  the  colonies, 
but  was  unable  to  find  any  candidates  for  missionary  service  among 
the  theological  students  of  his  own  country.  According  to  the  tes- 
timony of  a bishop,  they  were  “not  fit  for  such  work,  but  were  given 
to  drinking,  licentiousness,  and  indifference.”  Through  a court 
chaplain,  who  was  a pietist,  the  King  was  led  to  ask  Professor 
Francke  if  he  could  supply  the  necessary  candidates.  These  were 
easily  found  among  those  who  had  been  trained  in  the  “Collegium 
Orientale”,  founded  by  him  in  1702,  with  a view  to  world-wide  mis- 
sions, including  the  revival  of  the  Greek  and  Oriental  Churches; 
and  in  1705  Bartholomew  Ziegenbalg  and  Flenry  Plutschau  were 
called  to  become  the  pioneers  of  modern  missions.  In  their  field, 
Tranquebar,  on  the  east  coast  of  India,  they  faithfully  applied  the 
principles  which  they  had  embraced  at  home;  and  in  spite  of  the 
fiercest  opposition  from  authorities  and  colonial  pastors,  they  suc- 
ceeded in  building  a native  Church  which  at  the  end  of  a century, 
when  the  mission  was  handed  over  to  England,  numbered  20,000 
adherents.  In  the  course  of  that  century,  sixty  missionaries  had 
gone  out  to  the  field  from  Halle,  which  continued  to  be  the  real 
basis  of  operations,  although  the  mission  board  was  in  Denmark. 
Through  the  Missionary  Magazine,  which  was  started  by  Professor 
Francke  in  1710,  as  the  first  of  its  kind,  a circle  of  praying  and  sup- 
porting friends  was  formed  as  a reserve  force— the  forerunner  of 
the  missionary  societies  which  were  to  become,  in  the  nineteenth 
century,  the  principal  bearers  of  missionary  life. 

In  the  meantime,  the  chilly  blasts  of  rationalism  swept  over  the 
Continent  and  deadened  the  life  which  seemed  so  promising.  The 
men  who  came  from  the  universities  had  no  longer  the  zeal  of  the 
soul  winner,  which  is  the  first  and  essential  qualification  of  a mis- 
sionary. After  1803  one  looks  in  vain  for  a missionary  with  a 
university  education.  The  work  was  partly  carried  on  by  untrained 
men;  partly  and  chiefly  that  particular  mission  in  the  South  of 
India  was  handed  over  to  the  English  Church  Missionary  Society. 

The  following  period — the  first  half  of  the  nineteenth  century — 
is  a time  of  barrenness  in  the  missionary  life  of  the  universities  on 
the  European  Continent.  So  far  as  I have  been  able  to  ascertain, 
there  is  only  one  sign  of  life,  viz.,  the  founding  in  1824  of  the  Stu- 
dents’ Missionary  Association  in  Berlin.  The  character  of  the  time 
is  vividly  illustrated  by  the  fact  that  this  Association  was  dissolved 
by  the  university  authorities  in  1830  on  account  of  “pietistic  and 
democratic  tendencies”;  or,  more  explicitly,  “because  students  dur- 


MISSIONARY  LIFE  OF  CONTINENTAL  UNIVERSITIES  6/ 

ing  their  stay  at  the  university  should  occupy  themselves  with  sci- 
entific, not  with  practical  pursuits,  and  because  only  a small  num- 
ber of  students  can  be  members  of  an  Association  of  this  kind, 
whereas  others,  being  excluded,  might  feel  slighted”.  A petition 
in  favor  of  re-establishing  the  Association  was  rejected,  and  it  was 
not  until  the  political  disturbance  of  1848  had  cleared  the  air  that 
the  Association  was  allowed  to  reorganize. 

This  time  of  political  unrest  about  the  middle  of  the  century 
seems  to  have  released  spiritual  forces  that  had  been  dormant. 
Not  only  in  Germany  were  seven  Student  Missionary  Associations 
formed,  but  in  Holland  a similar  Association  was  organized  in 
1846  by  the  now  well-known  Rev.  Andrew  Murray,  of  Wellington, 
South  Africa,  then  a student  in  the  University  of  Utrecht.  This 
Association  still  exists,  bearing  the  significant  name  of  'EXSerco 
77  BacriXeia  crov,  “Thy  Kingdom  Come”.  Like  others  it  has  had  its 
vicissitudes;  but  it  speaks  well  for  the  tenacity  of  purpose  in  the 
Dutch  that  they  have  through  all  these  years  kept  up,  not  only  their 
Association,  but  also  the  paper  “Mededeelingen  van  het  Eltheto,” 
the  only  weekly  publication  in  the  Student  Movement  that  I know 
of.  At  present  the  “Eltheto”  numbers  115  members  and  collects 
a fairly  large  sum  in  support  of  missions;  but  I am  inclined  to  believe 
that  hardly  any  of  its  members  have  gone  out  as  missionaries. 

The  same  must  be  said  about  the  German  Associations.  Writ- 
ing in  1883,  Mr.  Christlieb  says:  “In  spite  of  the  increase  in  the 
number  of  members  [470  belonging  to  twelve  Associations  in  1883 
as  compared  with  210  in  1879],  there  have  not  been  correspond- 
ing results,  as  scarcely  one  of  the  members  has  gone  to  the  mission 
field;  and  in  1877  Professor  Warneck  states,  that  out  of  509  mission- 
aries then  employed  by  German  societies,  only  twenty-five  had  a 
university  education.”*  He  continues : “The  universities  have 
neglected  much  in  carrying  out  their  missionary  obligations.  God 
grant  that  they  may  soon  make  it  good.”  One  attempt  in  this  direc- 
tion had  been  made  as  early  as  1866,  when  a petition  was  sent  in  to 
the  Berlin  University  by  the  oldest  missionary  society  of  the  same 
city,  that  a professorship  in  the  history  of  missions  might  be  insti- 
tuted. It  was  rejected  after  an  adverse  declaration  by  the  highest 
Church  authorities.  In  1877,  however,  regular,  though  private, 
lectures  in  the  history  of  missions  were  being  held  in  three  uni- 
versities. It  was  not  until  1897  that  Dr.  Gustav  Warneck,  the  emi- 
nent scholar  in  all  that  concerns  missions,  was  made  the  first  real 
professor  of  mission  history  in  Halle. 

The  year  1896  marks  a new  era  in  the  missionary  life  of  the 
universities  on  the  Continent  of  Europe,  owing  to  the  fertilizing 
influence  of  the  Student  Volunteer  Missionary  Union  Conference 
in  Liverpool  in  January  of  that  year.  But  before  entering  upon 

* An  inquiry  in  1905  showed  the  proportion  then  to  be  ninety-six  missionaries  yvitll  uniyep 
sity  training  out  of  1,365, 


68  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 


this  period,  a few  words  should  be  said  about  the  development  in 
the  Scandinavian  countries.  Ever  since  the  great  spiritual  awaken- 
ing in  the  middle  of  last  century,  which  affected  most  countries  in 
Europe,  as  well  as  America,  and  which  touched  the  universities 
in  Scandinavia,  notably  in  Norway,  individual  professors  had  in- 
fluenced their  students  in  favor  of  the  mission  cause,  and  some  had 
gone.  The  students  themselves,  however,  had  taken  no  active  part 
in  anything  that  might  be  called  a missionary  movement.  Neverthe- 
less, “God  moves  in  a mysterious  way,  His  wonders  to  perform.” 

At  the  time  in  England  when  the  Cambridge  Seven  received 
their  call  and  bv  their  testimony  stirred  the  British  universities,  and 
while  Robert  Wilder  and  his  sister,  Miss  Grace  Wilder,  were  pray- 
ing for  a missionary  uprising  among  the  students  of  America,  a 
number  of  students  in  each  of  the  Scandinavian  universities  began 
independently  of  each  other  to  make  missions  a subject  of  earnest 
study  and  self-sacrificing  interest. 

When  in  1904  the  Upsala  University  Student  Missionary  Asso- 
ciation celebrated  its  twentieth  anniversary,  it  was  found  that  out  of 
417  members  who  had  had  their  names  on  the  roll  since  the  founda- 
tion of  the  Association,  fourteen  had  entered  missionary  service.  It 
must  be  borne  in  mind,  however,  that  this  includes  those  that  have 
formed  part  of  the  Student  Volunteer  Missionary  Union  of  the 
modern  type,  which  cannot  be  kept  quite  distinct  from  the  earlier 
development  in  Sweden.  In  the  other  Scandinavian  countries,  in- 
cluding Finland,  there  is  a clear  line  of  demarcation  between  the 
earlier  development  and  that  which  owes  its  origin  to  the  rousing 
impulses  of  that  most  remarkable  Student  Volunteer  Missionary 
Union  Conference  in  Liverpool  in  1896. 

Students  from  most  of  the  countries  on  the  Continent  brought 
back  a new  inspiration  from  that  Conference  which  in  some  cases, 
like  Holland  and  Switzerland,  led  to  the  introduction  of  the  general 
student  Christian  movement;  in  others,  like  Norway,  Denmark  and 
Germany,  it  gave  rise  to  a Volunteer  Movement,  which,  as  far  as 
Germany  is  concerned,  has  enlisted  more  student  volunteers  in  the 
last  ten  years  than  had  sailed  during  the  previous  100  years.  The 
same  statement  is  probably  true  about  any  country  in  Europe.  The 
statistics  at  my  disposal  are  not  sufficiently  clear  and  complete  to 
warrant  definite  conclusions  or  exact  figures.  I only  quote  a few 
items  gathered  from  the  reports.  Germany  in  1898  reported  fifty-six 
volunteers;  in  1904,  twelve  volunteered,  and  the  total  number  was 
sixty,  though  at  least  seventeen  had  sailed.  As  reasons  for  this  in- 
crease, they  point  out:  (1)  The  influence  of  the  Student  Volunteer 
Missionary  Union  Conference  in  London,  1900,  and  in  Edinburgh, 
1904,  where  thirteen  German  students  were  present.  (2)  The 
German  Student  Volunteer  Missionary  Union  Conferences  in  Halle 
in  1897,  1901,  1905.  which  have  shown  a steady  increase  in  the 
pumber  of  students  present,  as  well  as  in  the  quality  of  the  addresses 


MISSIONARY  LIFE  OF  CONTINENTAL  UNIVERSITIES  69 

and  of  the  spirit  pervading  the  meetings.  (3)  The  circulation  of 
1.600  copies  of  the  “Lose  Hefte,”  the  organ  of  the  “Studentenbund 
fiir  Mission,”  which  is  the  official  name  of  the  German  Student 
Volunteer  Missionary  Union. 

Partly  influenced  by  the  meetings  in  Halle,  partly  by  those 
in  Great  Britain,  the  Dutch  Student  Movement  in  1899  formed  a 
Volunteer  branch,  called  “Studentbond  voor  de  Zending,”  with  two 
volunteers.  It  now  has  ten  members,  some  of  whom  have  sailed. 
At  the  general  student  Christian  conferences,  missions  receive  in- 
creasing attention,  and  a deeper  feeling  of  the  responsibility  of  the 
students  of  Holland  toward  the  non-Christian  peoples  under  her 
rule  is  being  created. 

The  French  Protestants  have  had  thrust  upon  them  great  tasks 
in  foreign  missions  on  account  of  the  policy  followed  by  the  govern- 
ment in  prohibiting  missions  of  other  nationalities  in  the  French 
colonies.  This,  together  with  the  inspiring  impulses  of  the  world- 
wide Student  Volunteer  Movement,  has  resulted  in  earnest  efforts 
on  the  part  of  the  French  Student  Movement  to  enlist  volunteers 
and  emphasize  missionary  duties.  Among  the  latter,  Mr.  Allegret’s 
remarkable  paper  at  the  Conference  in  Montauban  last  year  should 
be  specially  noted.  “Societes  des  Amis  des  Missions”  have  existed 
in  Montauban  and  Paris  since  1898,  and  several  new  ones  are  being 
formed.  It  seems  probable,  however,  that  the  number  of  volunteers 
has  not  exceeded  four. 

In  French  Switzerland  the  splendid  examples  of  Eugene  Casalis 
and  Francois  Coillard  have  acted  as  an  incentive  to  students  to  de- 
vote their  lives  to  the  same  noble  work.  These  impulses  were 
strengthened  by  those  carried  back  from  the  London  Student  Vol- 
unteer Missionary  Union  Conference  in  1900,  where  thirteen  Swiss 
were  present.  The  total  number  of  Swiss  volunteers  is  apparently 
thirteen. 

Norway  has,  ever  since  the  great  revival  in  the  middle  of  last 
century,  maintained  a high  standard  of  missionary  life.  Among 
its  missionaries  in  Natal  and  Madagascar  not  a few  have  had  uni- 
versity training,  but  the  modern  development  of  the  Student  Volun- 
teer Mission  has  affected  the  student  circles  in  a special  way.  The 
thirteen  that  had  attended  the  Liverpool  Conference  brought  back  a 
great  measure  of  enthusiasm,  one  expression  of  which  was  the  start- 
ing of  “Excelsior,”  the  organ  of  the  Scandinavian  Student  Move- 
ment, followed  in  1898  by  “Adveniat  Regnum  Tuum,”  an  annual 
publication  representing  the  Scandinavian  Volunteer  Movement. 
That  Movement  was  organized  as  a separate  movement  with 
branches  in  the  respective  countries  in  1897.  It  was  introduced  in 
Finland  in  1900,  and  though  that  country  was  so  late  in  receiving 
this  impulse  and  though  until  that  time  hardly  one  missionary  with 
university  training  had  gone  from  there  to  the  mission  field,  yet  it 
seems  as  if  Finland  was  putting  the  other  Scandinavian  countries  to 


yo  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 


shame  by  the  vigorous  way  in  which  it  has  taken  up  the  cause. 
There  are  eleven  volunteers,  and  the  reports  show  a steady  increase 
of  interest.  This  is  just  where  the  other  countries  have  been  weak; 
for  though  at  certain  times  they  may  have  shown  comparatively 
higher  figures,  yet  in  all  of  them  there  have  been  times  of  falling 
off  which  have  discredited  the  Movement  in  the  eyes  of  the  students 
in  general. 

In  consequence  of  the  splendid  work  looking  toward  inner 
consolidation  done  by  Mr.  Robert  P.  Wilder  during  the  year  1904, 
when  he  acted  as  the  traveling  secretary  of  the  Scandinavian  Volun- 
teer Movement,  there  is  hope  of  a genuine  and  healthy  growth  of 
the  missionary  spirit  in  the  Scandinavian  countries.  At  the  Scandi- 
navian Student  Conferences,  one  whole  day  is  always  given  to  the 
consideration  of  missionary  subjects. 

But  when  wre  compare  the  figures  indicating  the  missionary  life 
in  the  Continental  universities  with  those  found  in  the  reports  of  the 
American  and  Canadian,  and  British  Movements,  the  question  natu- 
rally arises,  How  is  it  that  so  little  has  been  done,  and  how  is  it 
that  the  students  of  Continental  countries  have  been  so  slow  in 
taking  their  share  in  the  evangelization  of  the  world?  The  activity 
of  the  British  Movement  is  easily  explained  by  the  close  contact  in 
which  that  country  stands  to  so  many  heathen  lands,  whether  sub- 
ject to  her  rule  or  not.  As  for  the  United  States  and  Canada,  there 
is  first  to  be  noted  the  wider  definition  given  to  the  term  “student.” 
On  the  Continent  of  Europe  the  term  is  strictly  confined  to  univer- 
sity students,  but  this,  of  course,  does  not  fully  explain  the  differ- 
ence. I believe  the  facts  that  your  countries  are  comparatively 
young,  that  your  students  are  filled  with  that  invincible  spirit  of 
enterprise  which  belongs  to  youth  and  which  gives  a world-wide 
horizon,  have  something  to  do  with  the  explanation,  and  yet  these 
reasons  are  not  exhaustive. 

In  seeking  the  ultima  ratio,  I am  reminded  of  an  expression 
used  by  the  general  secretary  of  the  British  Student  Movement  in 
explaining  certain  characteristics  of  the  American  and  Canadian 
Movement.  “They  have  more  faith  than  we.”  Yes,  for  “All  things 
are  possible  to  him  that  believeth.”  Is  not  that  the  real  explanation 
of  any  progress  in  missionary  work?  If  you  on  this  continent  by 
a larger  faith  have  been  able  to  accomplish  greater  things  than  we 
over  in  Europe,  remember  that  nothing  but  the  same  implicit  de- 
pendence on  God  by  faith  will  ensure  continued  progress.  The  mo- 
ment you  build  upon  your  prestige  or  upon  previous  success,  youi 
real  strength  will  be  sapped. 

And  the  work  done  on  the  European  Continent,  scanty  though 
it  may  seem,  yet  much  greater  than  what  has  been  done  there  for 
centuries,  is  due  to  the  same  internal  motive  of  true  faith  in  Christ. 
May  this,  then,  be  our  constant  prayer:  “O,  Lord,  increase  our 
faith;  not  that  wre  may  do  great  things,  but  that  Thy  Kingdom 


GREETINGS  FROM  THE  STUDENTS  OF  GERMANY 

may  come  in  greater  power  than  ever  to  us,  and  through  us  to  the 
uttermost  parts  of  the  earth,”  and  in  that  prayer  I wish  you  all  to 
join  with  us. 


GREETINGS  FROM  THE  STUDENTS  OF  GERMANY 

MR.  WILHELM  GUNDERT,  STUTTGART 

It  is  a great  privilege  for  me  to  stand  here  to-day  and  to  bring 
to  this  large  Convention  of  American  students  the  most  cordial 
greetings  of  the  German  Students’  Christian  Alliance,  and  in  a 
special  sense  those  of  the  Student  Volunteer  Missionary  Union  of 
Germany. 

The  movement  which  I represent  is  very,  very  small  in  numbers 
compared  with  that  in  the  United  States  and  Canada.  The  total 
number  of  organized  student  volunteers,  both  sailed  and  preparing 
for  service  abroad,  is  now  not  more  than  seventy-one.  Dr.  Fries 
has  mentioned  some  of  the  causes  of  these  small  achievements; 
may  I add  one  more.  It  is  the  mighty  power  of  conservatism  and 
traditionalism  which,  though  having  a few  advantages,  prevents 
men  from  realizing  their  possibilities  and  weakens  their  courage 
in  undertaking  anything  which  is  new.  But,  as  he  says,  the  chief 
cause  is  the  lack  of  faith.  Faith  may  overcome  all  our  difficulties, 
and  let  me  say  that  I am  sure  it  will.  Even  the  small  results  which 
have  been  accomplished  by  your  German  brethren  seemed  quite 
impossible  ten  years  ago.  Why  should  we  not  by  faith  be  able  to 
accomplish  those  things  which  seem  impossible  now?  Besides, 
there  are  new  encouragements  in  our  Student  Movement.  Several 
Volunteers  have  sailed  during  these  last  months,  and  their  example 
will  not  be  in  vain.  A beginning  has  been  made  toward  organizing 
student  missionary  campaigns  to  churches  and  young  people’s 
societies  during  the  holidays.  Mission  study  is  taking  its  place  in 
almost  every  Christian  Student  Union.  The  Volunteer  Movement 
has  begun  to  take  hold  of  German  women  students,  which  is  a 
most  important  feature  now.  There  is  hope  that  we  may  find  a 
special  secretary  this  year  to  travel  in  the  interest  of  the  Student 
Volunteer  Movement,  and  the  Student  Volunteer  Conference  which 
was  held  at  Halle  in  April,  1905,  was  the  largest,  the  most  represent- 
ative, and  the  most  successful  student  missionary  convention  ever 
held  on  the  Continent.  So  far  this  is  shown  more  by  spiritual  re- 
sults than  by  the  number  of  volunteers,  but  it  is  my  conviction  that 
the  larger  part  of  the  fruits  of  the  Conference  has  not  yet  appeared. 

Looking  at  these  encouragements,  we  do  not  feel  the  differ- 
ence which  exists  between  the  American  and  German  movements 


72 


STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 


with  regard  to  numbers,  but  we  feel  very  strongly  our  fundamental 
oneness  with  you.  We  are  one  in  our  ideal;  we  are  one  with  you 
in  prayer;  and  I know  that  at  this  very  day  many  students  in  Ger- 
many pray  for  this  great  Convention.  We  are  one  with  you  in 
working  and  struggling,  but,  above  all,  we  are  one  with  you  in 
Him  who  is  our  Savior,  our  Lord,  our  Leader.  All  of  us  are  one 
great  army  of  His  all  over  the  world.  It  is  the  most  inexplicable 
thing  that  a man  should  know  Him  and  not  be  ready  to  go  to  the 
ends  of  the  earth  for  His  sake.  The  fact  of  His  glorious  person- 
ality and  of  His  world-wide  mission  is  plain  as  is  nothing  else.  So 
may  our  common  work  and  also  this  Conference  result  in  this  one 
thing,  that  His  name  may  be  glorified. 


VALUABLE  LESSONS  FROM  THE  STUDENT  VOLUN- 
TEER MISSIONARY  UNION  OF  GREAT  BRITAIN 

THE  REV.  G.  T.  MANLEY,  M.A.,  CAMBRIDGE 

“The  wind  bloweth  where  it  listeth,  and  thou  hearest  the  voice 
thereof,  but  knowest  not  whence  it  cometh,  and  whither  it  goeth: 
so  is  every  one  that  is  born  of  the  Spirit.” 

One  lesson  which  I would  like  to  bring  to  you  this  morning 
from  the  British  Movement  is  this:  that  in  so  far  as  we  have 
humbled  ourselves  and  made  ourselves  the  agent  of  the  Holy  Spirit 
of  God,  so  far  our  work  has  been  of  use;  and  in  so  far  as  we  have 
exalted  ourselves  and  have  thought  of  our  organization,  of  our 
past  achievements,  and  of  our  own  honor,  and  have  forgotten  to 
exalt  Jesus  Christ,  just  so  far  we  have  failed.  In  other  words, 
whatever  work  has  been  done  by  the  British  Student  Volunteer 
Missionary  Union  has  been  done,  not  by  them,  but  by  the  Spirit 
of  God  through  them. 

It  is  well  for  us  to  remember — and  we,  perhaps,  in  Great 
Britain  have  more  reason  to  remember  it  than  in  any  other  country 
—that  the  beginnings  of  our  university  system  were  in  a missionary 
movement.  The  first  university,  if  we  may  so  call  it — at  least, 
the  first  seed  of  a university  in  Great  Britain — was  the  establish- 
ment of  St.  Columba  with  his  missionary  monks  on  the  Isle  of 
Iona.  It  was  when  those  monks  spread  into  Great  Britain  and 
founded  their  colonies  that  we  had  in  Oxford  and  Cambridge  the 
seeds  of  our  first  and  oldest  universities.  To  the  present  day  in 
Cambridge  we  speak  of  our  University  as  an  institution  of  “religion 
and  sound  learning,”  putting  religion  first.  When  in  our  university 
sermons  the  preacher  refers  to  his  own  college,  he  speaks  of  it, 


THE  STUDENT  VOLUNTEER  MISSIONARY  UNION  73 

not  as  a learned,  but  as  a religious  institution.  And  so  it  is  one  of 
the  things  for  which  we  are  most  thankful  that  we  can  report  of 
Great  Britain,  as  Mr.  Mott  has  already  reported  of  America,  that 
it  is  in  our  universities  that  missionary  work  is  most  fully  recog- 
nized and  most  fully  believed  in. 

Thank  God,  from  the  very  beginning,  as  I have  already  said, 
there  has  been  to  a greater  or  less  extent  a missionary  spirit  in 
our  British  universities.  We  have  not  waited  until  the  present 
century  for  that.  And  yet  as  one  looks  through  the  years,  one 
sees  that  since  the  Reformation,  not  to  go  further  back,  the  differ- 
ent missionary  movements  that  have  swayed  Oxford  and  Cam- 
bridge, and,  in  later  years  the  other  universities  which  have  been 
added  to  them,  have  been  like  waves  with  their  crest  and  then  again 
with  their  trough. 

I suppose  one  might  trace  back  the  first  beginnings  of  our 
modern  Student  Volunteer  Missionary  Union  to  the  years  between 
1850  and  i860,  when  a great  missionary  revival  swept  over  England 
and  when  the  Church  Missionary  Society,  the  greatest  of  our  mis- 
sionary societies  in  England  as  regards  the  magnitude  of  its  work, 
started  in  Cambridge  and  in  Oxford  societies,  which  may  be  called 
the  beginning  of  our  missionary  meetings.  They  started  a union 
called  “The  Church  Missionary  Union”  in  our  University  and  sent 
down  from  their  head  office  a delegation  to  give  a missionary  ad- 
dress to  the  students  every  week  during  term  time.  In  Cambridge 
that  address  has  been  given  weekly  during  term  time  from  1857 
down  to  the  present  year.  Originating  in  the  band  of  men  which 
attended  those  meetings  at  Cambridge,  two  other  meetings  were 
an  outgrowth  of  them.  One  was  the  daily  prayer  meeting,  which 
started  in  the  year  1862  and  has  since  been  kept  up  daily  in  our 
University  during  term  time.  The  other  is  an  institution  which 
seems  almost  to  have  served  its  purpose  and  now  is  merging  into 
others,  known  as  “The  Cambridge  University  Prayer  Union.”  At 
the  beginning  of  this  period,  namely  about  the  year  i860,  there  was 
formed  for  the  first  time  of  which  I have  knowledge  a roll  of  men 
who  were  dedicating  their  lives  to  missionary  service,  the  first 
beginnings  of  the  Student  Volunteer  Missionary  Union. 

The  next  period  which  one  may  mention  in  the  history  of  the 
movement  was  that  remarkable  series  of  missions  held  in  Great 
Britain  in  the  year  1883  by  Mr.  D.  L.  Moody.  We  owe  more  than 
we  can  express  to  the  work  which  God  did  through  his  surrendered 
soul.  It  was  then  that  some  of  our  leading  athletes  dedicated  their 
lives  to  God,  and  as  they  entered  into  His  service  they  received 
the  word  from  Him  that  they  should  go  to  the  ends  of  the  earth. 
So  it  happened  that  in  1884,  Stanley  Smith,  the  stroke  of  the  Cam- 
bridge boat,  and  Charles  T.  Studd,  the  captain  of  the  Cambridge 
cricket  eleven  and  of  the  All  England  team,  gave  themselves,  with 
five  other  leading  Cambridge  men,  to  the  work  of  God  in  China. 


74  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 


They  made  a tour  around  Great  Britain  and  then  afterwards  through 
some  of  the  cities  and  colleges  of  the  United  States  on  their  way 
to  China. 

In  1889,  another  roll  of  men  was  started  in  Cambridge  Uni- 
versity and  also  at  the  same  time  in  Edinburgh  of  men  who  were 
about  to  go  to  the  mission  field.  But  it  was  not  until  the  year  1892, 
during  the  visit  of  Mr.  Robert  P.  Wilder — during  whose  visit  per- 
haps I may  be  allowed  to  say  I myself  dedicated  my  life  to  God 
for  the  mission  field — that  the  Student  Volunteer  Missionary 
Union  in  Great  Britain  was  organized.  May  I here  express  the 
great  debt  which  we  throughout  Britain  feel  that  we  owe  to  you  on 
this  side  of  the  water.  I believe  most  assuredly  that  it  is  only  as 
every  nation  of  the  world  comes  together  that  we  can  realize  the 
fulness  of  Jesus  Christ.  Each  of  us  has  his  own  way  of  looking  at 
things,  and  one  of  the  greatest  advantages  in  this  world-wide  move- 
ment is  that  it  enables  us  to  see  more  and  more  of  what  Jesus 
Christ  is.  We  shall  never  know,  and  can  never  know,  the  fulness 
of  Jesus  Christ  until  we  see  how  He  can  satisfy  the  needs  and  make 
use  of  the  powers  of  every  nation — all  the  nations  which  have  been 
created  bv  Him. 

One  further  word.  Our  work  since  1892  has  been  very  similar 
in  many  respects  to  your  own.  I wish  just  in  a few  sentences  to 
accentuate  what  I said  before,  that  as  we  have  yielded  ourselves  to 
the  Spirit  of  God,  as  we  have  taken  pains  and  given  valuable  time, 
set  it  aside  to  get  in  touch  with  Him,  so  has  our  work  prospered. 
I look  back  upon  eight  different  student  conferences  in  Great 
Britain  which  I have  attended.  From  all  the  addresses  which  I have 
heard — and  they  have  included  all  of  our  most  noted  British  speak- 
ers and  many  of  your  best  speakers  from  America — there  is  one 
address  that  stands  out  in  my  view,  a very  simple  one,  given  by  a 
lady  now  working  as  a missionary  in  South  India.  I can  feel  again 
to-day  the  stillness  that  passed  over  our  meeting  as  she  simply 
drew  for  us  a picture  of  Jesus  Christ  suffering  on  the  cross  at  Cal- 
vary and  asked  us  to  try  and  realize  what  that  meant.  The  chair- 
man of  that  great  missionary  convention  in  1896,  at  Liverpool,  Mr. 
Donald  Fraser,  who  is  here  among  us,  I believe  gave  his  life  to  God 
for  mission  work  in  a time  spent  in  prayer  on  one  of  the  mountains 
in  Keswick  at  one  of  the  conferences  we  held  there.  Whenever  we 
have  set  aside  time  deliberately  for  confession  of  our  weakness  and 
for  confession  of  our  sins  and  our  shortcomings,  and  when  we  have 
taken  time  to  seek  God’s  face,  to  subject  our  plans  to  His  will,  or, 
rather,  to  seek  His  will  and  abandon  our  own  plans  to  Him,  those 
have  been  our  times  of  greatest  blessing.  Those  conferences  and 
conventions  where  we  have  given  large  periods  of  time  for  the 
students  to  get  away  quietly  with  God,  have  been  the  conferences 
which  have  been  most  blessed.  We  have  accomplished  most  at  those 
times  when  we  have  not  considered  human  possibilities,  but  have 


MISSIONARY  POSSIBILITIES  OF  THE  WOMEN  STUDENTS  75 

stepped  forth  on  the  promises  of  God,  attempting  great  things  for 
Him  and  expecting  great  things  from  Him. 

And  so,  in  conclusion,  let  me  beg  of  you,  fellow  students,  what- 
ever you  do  in  your  different  local  organizations,  to  lay  the  founda- 
tions of  our  movement  deep  and  strong  in  the  quiet  watch  in  the 
morning,  in  the  times — two  or  three  hours  together,  or  more  than 
that  it  may  be,  on  Sundays — deliberately  set  aside  for  the  study 
of  God’s  Word  and  the  seeking  of  His  face,  and  looking,  waiting  to 
hear  His  voice.  Here  it  is  that  the  foundations  of  our  movement 
rest,  because  whatever  we  do  will  not  be  the  work  of  man,  but 
the  work  of  the  Holy  Spirit  of  God. 


THE  MISSIONARY  POSSIBILITIES  OF  THE  WOMEN 
STUDENTS  OF  THE  WORLD 

MISS  UNA  M.  SAUNDERS,  SOMERVILLE  COLLEGE,  OXFORD 

Fifty  years  ago  to  be  a woman  student  was  exceptional ; twenty 
years  ago  to  be  a woman  student  who  was  vitally  interested  in 
missions  was  to  be  exceptional.  To-day  we  have  heard  both  from 
Great  Britain  and  from  North  America  that  it  is  to  our  student  world 
that  we  ought  to  look  for  the  greatest  and  the  deepest  missionary 
interest.  This  growth  of  missionary  interest  among  our  women 
students,  as  well  as  among  the  men,  seems  to  us  phenomenal ; yet 
as  we  look  more  closely  into  it,  it  seems  to  me  to  be  the  most  natural 
thing  in  the  world ; for  from  our  Own  individual  lives,  how  many 
of  us  have  learned  that  with  every  deepening  knowledge  of  our 
Lord  Jesus  Christ,  with  every  growth  in  our  spiritual  life,  there 
always  follows  sooner  or  later  a growing  missionary  interest,  a 
longing  to  be  allowed  to  be  an  ambassador  for  Jesus  Christ  some- 
where or  somehow. 

This  has  been  true  in  the  whole  student  body  on  this  continent. 
As  the  religious  life  of  your  colleges  has  deepened,  you  have  been 
able  to  see  a growing  missionary  interest  among  the  women  students. 
But  I note  this  also,  not  only  in  individual  lives  and  in  the  lives  of 
colleges,  but  also  in  national  movements.  It  was  very  evident  to  us 
this  year,  as  we  met  together  in  Holland  at  that  great  meeting  of  the 
World’s  Student  Christian  Federation,  that  as  the  Federation  has 
developed  in  every  way  a deeper  religious  life,  so  there  has  come 
with  it  an  immensely  growing  missionary  interest  and  love.  At  the 
Holland  conference  we  saw  clear  evidence  of  this.  That  meeting 
was  to  us  women  a historic  meeting.  It  was  the  time  at  which  we 
became  an  articulate  part  of  the  Federation ; for,  though  we  had  been 
for  years  an  integral  part  of  the  Federation,  before  that  date  our 


76  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

views  had  had  to  be  made  known  through  the  voices  of  the  men. 
There  for  the  first  time  we  were  allowed  to  speak  for  ourselves ; and 
since  that  time  we  have  had  a woman’s  co-operating  committee  be- 
longing to  the  Federation,  with  an  executive  officer  of  our  own,  Miss 
Ruth  Rouse,  well  known  to  you,  as  she  has  visited  these  colleges 
during  three  different  years. 

What  are  the  countries  which  in  that  Federation  became  a part 
of  our  Women’s  Federated  Committee,  and  in  which  we  may  trace 
this  growing  interest?  I will  quickly  run  through  the  fifteen  in 
which  there  is  actually  an  organized  work  in  which  women  students 
are  included.  Those  are  the  United  States  and  Canada,  Great  Brit- 
ain, Holland  and  Germany,  Denmark,  Norway,  Sweden  and  Finland, 
India,  China,  Japan,  South  Africa,  and  Australia,  while  there  are 
less  organized  efforts  in  which  women  are  included  also  in  the 
countries  of  Switzerland,  Russia,  Italy,  and  those  which  we  include 
in  the  Levant,  Turkey,  Egypt,  and  Syria. 

As  we  met  together  in  those  days  in  Holland,  we  learned  two 
things  at  least  out  of  many  others.  One  was  this : that  the  mission- 
ary interest  of  the  women  students  of  the  world  is  not  alone  to  be 
found  in  the  great  movements  such  as  those  on  this  continent  and 
in  Great  Britain,  but  in  other  movements  which  are  beset  by  the 
difficulties  of  which  we  have  heard  to-day,  on  the  Continent  of 
Europe.  Take  one  example  only,  that  of  the  small  country  of 
Holland.  So  great  have  been  the  difficulties  there,  that  at  present 
there  are  only  about  a score  of  women  students  contained  within 
their  movement;  and  yet  last  year  out  of  that  score  they  sent  out 
their  first  woman  medical  missionary — that  is,  one  out  of  less  than 
twenty  of  the  women  students  in  their  movement  has  gone  to  the 
foreign  mission  field. 

We  learned  not  only  that  the  Continent  of  Europe  was  sharing 
in  this  work  with  the  greater  movements ; we  also  learned  that  it 
is  not  alone  the  Christian  students  of  the  West,  but  the  Christian 
students  of  the  East  among  whom  there  is  this  growing  missionary 
interest.  In  India,  where  many  of  us  know  that  the  lack  of  initia- 
tive and  many  another  obstacle  has  made  it  intensely  difficult  for 
years  to  gain  those  workers  from  among  the  native  Christians 
whom  we  have  wanted — in  India  this  last  year  we  have  seen  the 
foundation  of  the  first  woman’s  home  missionary  society  for  work 
in  that  country.  To  those  of  us  who  know  India,  this  is  a fact  of 
very  great  importance.  And  it  is  indeed  the  daughter  of  our  Student 
Volunteer  Movement.  It  has  grown  up,  so  far  as  we  can  trace, 
almost  entirely  from  the  influence  of  the  volunteers  among  the  mis- 
sionaries and  those  who  have  come  to  the  women  students  of  India 
at  conferences  where  we  have  laid  before  them  the  possibilities  of 
such  work;  and  this  new  woman’s  home  missionary  society  is 
under  the  leadership  of  educated  Christian  Indian  women. 

While  we  rejoice  that  in  the  woman’s  side  of  the  World’s  Stu- 


MISSIONARY  POSSIBILITIES  OF  THE  WOMEN  STUDENTS  7/ 

dent  Christian  Federation  missionary  interest  is  increasing,  yet  these 
things  that  I have  indicated  to  you  are  but  trifles  compared  with 
what  there  should  be.  It  is  only  the  earnest  of  greater  things  to 
come  as  we  think,  first,  of  the  great  possibilities  of  the  women  con- 
tained within  the  Federation  and,  secondly,  of  the  deep  needs  of  that 
heathen  world.  What  are  the  special  reasons  why  women  from 
among  the  countries  in  the  Federation  should  give  their  lives  to 
foreign  missionary  work?  I can  only  briefly  indicate  two  or  three. 

The  first  one  is  this : that  the  great  mass  of  the  women  in  the 
non-Christian  countries  can  only  be  reached  by  the  women  of  the 
Christian  countries.  Men  preachers,  men  doctors,  men  teachers, 
cannot  get  access  to  the  greater  number  of  those  women.  Even 
the  written  Word  of  God  cannot  reach  them;  so  dense  is  their 
ignorance  that  it  is  dumb  to  them.  It  is  only  the  human  voice,  and 
it  is  only  the  voice  of  a woman  that  can  reach  the  closed  homes 
and  the  closed  hearts  of  the  women  of  those  countries. 

Yet  another  reason  why  our  women  should  go  forward.  The 
greater  part  of  the  education  of  the  girls,  and  in  some  cases  of  the 
younger  boys,  lies  in  the  hands  of  women  in  the  non-Christian  coun- 
tries. It  is  probably  known  to  you  that  the  government  of  India, 
in  its  desire  to  further  the  elementary  education  of  girls  in  India, 
has  been  obliged  to  rely  almost  entirely  on  the  work  of  the  women’s 
missionary  agencies,  because  it  was  only  the  women  missionaries 
who  could  win  the  confidence  of  the  mothers  in  such  a way  that 
they  could  obtain  those  children  for  education  at  all.  We  need  now 
for  all  those  countries  a vast  army  of  women  who  will  go  out  to 
take  up  the  work  of  educating  those  children,  and  we  need  those 
who  have  received  some  kind  of  normal  training  here  who  are 
ready,  therefore,  to  train  and  to  educate  Christian  women  under 
them  as  teachers  for  those  countries. 

But  it  is  not  alone  for  the  individual  reaching  of  the  women 
and  girls  of  those  countries  that  I would  plead  with  you.  There 
is,  it  seems  to  me,  one  other  great  plea  for  the  coming  forward  of  a 
vast  army  of  women,  namely,  this ; that  in  certain  of  those  countries, 
notably  in  India,  the  whole  advance  of  the  Kingdom  of  God  is  being 
impeded  by  the  fact  that  the  women  are  holding  back  those  educated 
men  who  are  ready  to  go  forward  for  Jesus  Christ.  Among  the 
men  graduates  of  the  universities  of  India  there  are  thousands  to-day 
who  have  been  so  influenced  by  the  trend  of  Western  thought  that 
intellectually  at  least  they  have  accepted  the  truth  of  Christianity, 
and  have  some  desire  to  take  the  advance  step  and  cut  themselves 
loose  from  those  things  which  they  know  to  be  the  trammels  of  their 
old  religion.  Thus  in  some  cases  there  are  those  who  are  at  heart 
followers  of  Jesus  Christ.  But  why  do  we  not  see  them  in  the  vast 
army  of  Christian  workers  of  India  to-day?  Because  they  are  bound 
by  the  chain  which  is  forged  for  them  by  the  women  of  their  house- 
holds, and  those  women  still  lie  in  ignorance  and  superstition  because 


78  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

we  have  not  gone  to  them.  You  hear  of  the  influence  of  a woman 
here ; but  you  cannot  realize  what  the  incalculable  influence  of  woman 
is  in  India  and  see  it  when  it  means  a fearful  retrograde  influence, 
an  influence  that  holds  back  those  men  that  are  willing  to  go  forward 
and  which  keeps  them  back  from  openly  joining  the  great  work  of 
the  Church  of  God.  * 

It  seems  to  me  from  what  we  hear  of  the  openings  in  China, 
that  unless  we  women  go  forward  side  by  side  with  the  men  who 
are  going  to  work  among  the  literati  of  that  empire  we  shall  in  a 
few  years’  time  be  face  to  face  with  as  great  a problem  in  China  as 
we  are  facing  in  India  to-day.  If  those  literati,  now  open  to  the 
efforts  of  Western  students,  are  brought  under  the  influence  of 
Western  learning  and  through  that  are  made  acquainted  with  the 
new  religious  thought,  do  you  not  see  that  the  work  for  women  will 
come  ? They  will  demand  wives  from  among  the  educated  and  Chris- 
tianized women  of  their  own  lands,  and  where  shall  they  find  them 
unless  we  have  gone  out?  Do  we  wish  their  men  to  live  a double  life, 
in  thought  and  in  heart  followers  of  Jesus  Christ  but  unable  to 
live  it  out  because  they  are  held  back  by  those  women  to  whom, 
in  a special  sense  in  an  Eastern  country,  they  belong,  and  without 
whom  they  cannot  go  forward  ? 

Women,  it  seems  to  me  that  to-day  there  comes  to  us  a tre- 
mendous call  to  throw  ourselves  into  this  work,  to  make  it  the  one 
great  aim  of  our  lives  that  the  Kingdom  of  God  shall  come,  and 
that  it  shall  come  through  us,  wherever  God  is  able  to  use  us,  that 
we  may  not  prevent  the  advance  of  His  Kingdom,  but  that  rather 
we  shall  work  side  by  side  with  those  men  who  are  to-day  bringing 
life  and  knowledge  to  the  people  of  the  East.  Thus  together  the 
men  and  women  of  the  East  may  be  able  to  go  forward  and  to 
bring  in  that  great  half  of  the  Church  of  God  that  the  East  is  going 
to  give  us. 


CHRISTIANITY  AND  THE  NON-CHRISTIAN 

RELIGIONS 


Christianity  the  Only  Absolute  Religion 

The  Non-Christian  Religions  Inadequate  to  Meet  the 
Needs  of  Men 


CHRISTIANITY  THE  ONLY  ABSOLUTE  RELIGION 


THE  RIGHT  REV.  THOMAS  F.  GAILOR,  D.D.,  BISHOP  OF  TENNESSEE 

Seventeen  hundred  years  ago  a Christian  teacher  gave  a 
description  of  an  Egyptian  temple,  with  its  porticos  and  vestibules 
and  groves  and  sacred  fields  adjoining,  the  walls  gleaming  with 
precious  stones  and  artistic  paintings,  and  its  shrines  veiled  with  gold- 
embroidered  hangings.  “But,”  he  says,  “if  you  enter  the  penetralia 
of  the  enclosure  and  ask  the  officiating  priest  to  unveil  the  god  of 
this  sanctuary,  you  will  find  a cat,  or  a crocodile,  or  a serpent — a 
beast — rolling  on  a purple  couch.”  And  a modern  writer  asks  us 
to  contrast  this  with  the  Temple  of  Jehovah  at  Jerusalem.  Here,  too, 
you  would  find  a gorgeous  building,  a priesthood,  altars,  and  a 
shrine  hidden  by  a veil.  Within  the  veil  stands  the  ark  of  the  Cove- 
nant, covered  by  the  mercy  seat,  sprinkled  with  the  blood  of  atone- 
ment, and  shadowed  by  the  golden  cherubim.  Let  that  covering 
be  lifted,  and  within  that  ark,  in  the  very  core  and  center  of  Israel’s 
religion,  in  its  most  sacred  place,  you  find,  what?  The  Two  Tables 
of  the  Moral  Law.  There  in  a word  you  have  the  contrast  of  the 
two  religions.  The  moral  law,  enforced  by  the  belief  in  the  one  true 
God — that  is  the  religion  of  Israel — and  that  religion  was  inter- 
preted, fulfilled,  and  consummated  by  the  revelation  of  the  Christ. 

Let  us  be  bold  to  declare  this.  The  religion  of  Israel  transcend- 
ed all  human  conception  and  dreams  and  theories.  It  stands  abso- 
lutely unique  and  without  parallel  in  the  history  of  religion  of  all 
nations  and  races  and  tribes  of  men,  in  its  unswerving  monotheism, 
in  its  hope  of  redemption,  and  in  its  empsasis  upon  the  moral  law. 
And  the  religion  of  Christ,  which  is  really  not  a religion  but  a 
revelation,  explains,  interprets,  reinforces,  and  completes  the  religion 
of  Israel  by  the  revelation  that  God  is  love,  that  God  so  loved  the 
world — the  whole  world — that  He  gave  His  only  begotten  Son. 

The  message  of  the  Cross  is  at  once  the  glory  and  the  con- 
demnation of  mankind.  It  is  God’s  seal  upon  the  majesty  of  the 
moral  law,  written  upon  man’s  heart  in  conscience;  and  it  is  God’s 
revelation  of  redeeming  love,  which  stooped  to  take  humanity  into’ 
itself  and  vindicate  by  the  death  of  the  Perfect  One  that  religion 
and  righteousness  are  the  same  in  essence.  Rather  than  that  man, 
made  in  God’s  image,  should  perish,  or  the  moral  law  remain  un- 

81 


82  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

vindicated,  He  who  is  infinite  love  condescended  to  die  a human 
death,  that  He  might  save  His  people  from  their  sins ! 

This  is  the  supreme  truth  of  the  Bible.  Toward  this  all  lines 
in  the  Old  Testament  converge,  and  from  this  all  lines  radiate  in 
the  New  Testament  and  in  human  history.  That  sacrifice  of  Christ 
is  no  dream,  no  fancy.  It  has  transfigured,  it  is  transfiguring,  all 
human  life.  It  lights  up  every  act  of  moral  heroism  on  battle-fields 
of  blood,  or  on  the  holier  battle-fields  of  business  and  social  life,  and 
consecrates  unselfishness  as  not  only  noble  and  beautiful,  but  as 
divine  and  godlike.  Through  Christ  we  know  what  the  world’s 
choicest  spirits  only  dreamed  and  hoped  before — that  God  Himself 
is  Love. 

“Think  Abib:  or  dost  thou  think 
The  All-Great  is  the  All-Loving  too. 

And  through  the  thunder  comes  a human  voice, 

‘O,  heart  I made,  a heart  beats  here; 

O,  face  I fashioned,  see  it  in  Myself. 

Thou  hast  no  power,  nor  canst  conceive  of  mine, 

But  love  I gave  thee  with  Myself  to  love 
And  thou  must  love  Me  who  died  for  thee.’  ” 

My  friends,  this  thought,  this  fact,  transcends  all  criticism  of 
the  records,  all  speculations  of  philosophy.  All  the  science  of  all 
the  schools  can  never  explain,  can  never  account  for  this  amazing 
truth,  God,  the  infinite  and  absolute  Being,  the  great  Originator 
of  all  things,  all  worlds,  who  holds  me  and  you  in  the  hollow  of  His 
hand  and  without  whose  will  we  could  not  draw  another  breath — 
“God  so  loved  the  world,  that  he  gave  his  only  begotten  Son,  that 
whosoever  believeth  in  him,  should  not  perish,  but  have  everlasting 
life.”  And  “Now  are  we  the  sons  of  God ; and  it  doth  not  yet  appear 
what  we  shall  be : but  we  know  that,  when  he  shall  appear,  we  shall 
be  like  him ; for  we  shall  see  him  as  he  is.” 

There  it  is — the  revelation  of  the  Gospel,  certified,  guaranteed, 
actualized,  in  the  sacrificial  and  triumphant  life  of  Jesus  Christ.  A 
new,  original  idea  of  God ! A new,  original  idea  of  man ! Search 
the  literature,  study  the  philosophies,  examine  the  religions  of  the 
ancient  world,  and  you  will  find  no  thought  that  approaches  this, 
that  approximates  it.  That  life  of  Jesus  constitutes  the  great,  cli- 
macteric epoch  in  the  history  of  the  human  race.  We  need  not  deny 
any  pagan  virtue.  We  need  not  exaggerate  any  pagan  vice  in  order 
to  prove  the  greatness  of  the  revolution  that  began  at  Bethlehem. 
It  was  not  a difference  of  external  order,  though  that  itself  was 
marked  as  time  went  on ; but  it  was  a difference  in  the  very  motives 
and  springs  of  human  action  that  was  created,  the  coming  in  of  a 
new  impulse,  a new  power,  which  slowly  but  surely  gripped  the 
hearts  and  minds  of  men  and  changed  the  world. 

We  breathe  another  atmosphere.  Our  very  thought  on  every 
subject  is  inevitably  colored  by  new  conceptions.  Life,  as  it  were, 
has  been  swung  upon  another  axis,  and  every  view-point  and  every 


CHRISTIANITY  THE  ONLY  ABSOLUTE  RELIGION 


83 


pole  is  changed.  It  is  a paradox  but  true  that  even  an  educated 
heathen,  an  educated  unbeliever,  has  to  defend  his  error  in  Christian 
language  and  from  a Christian  point  of  view.  Last  year,  when  a de- 
fense of  Chinese  civilization  was  attempted  in  the  book,  “Letters  of 
a Chinese  Official,”  it  had  to  be  written  by  an  Englishman  at  a Chris- 
tian university. 

Is  Christianity  the  absolute  religion?  Yes,  if  God  is  Love  and 
if  man  is  God’s  son.  If  there  be  an  absolute  God,  this  is  His  abso- 
lute revelation ; and,  as  I said,  it  has  changed  the  world.  What  is 
civilization  ? It  is  not  steam  and  electricity ; it  is  rather  moral  quali- 
ties whose  prevalence  has  made  science  possible. 

The  seven  principles  of  all  human  civilization  and  advance  thus 
far  are  the  fruits  of  the  Christian  Gospel,  viz. : The  individual 
responsibility  of  every  human  being;  the  mutual  obligations  of  man 
to  man;  the  jealous  sensitiveness  over  human  life  and  suffering;  the 
sanctity  of  the  marriage  relation  and  of  family  life ; the  religious 
equality  of  the  sexes  ; the  revelation  of  a moral  and  internal  holiness  ; 
the  identity  of  belief  and  practice.  These  are  the  seven  principles 
of  civilization  and  they  are  Christian  principles.  But  more  than 
this,  the  great  qualities  of  human  character,  which  are  to-day  the 
pride  of  the  foremost  races  of  mankind,  have  no  power  in  history 
adequate  to  account  for  them  except  the  Gospel  of  Jesus  Christ. 

The  virtues  that  relate  to  truth — genuineness,  sincerity,  fidelity 
to  trust ; the  virtues  that  belong  to  manhood — the  capacity  for  work 
and  for  liberty,  the  great  self-commanding  power  of  moral  courage ; 
the  virtues  that  relate  to  law — the  reverence  for  institutions,  the 
respect  for  authority,  the  jealousy  for  justice;  the  virtues  that  belong 
to  purity — the  respect  and  honor  for  the  marriage  relation  and  the 
family  life,  which  have  made  the  home  the  finest  achievement  and 
the  most  sacred  possession  of  the  Teutonic  race : these  qualities  have 
no  influence  to  which  they  can  be  referred  except  the  Christian  Gos- 
pel and  the  Christian  Church,  “which  went  forth  as  a high  imperial 
power  into  the  wilderness  of  the  people  and  made  man  infinitely 
more  interesting  than  he  had  ever  been  before.” 

I.  Is  Christianity  the  absolute  religion  ? 

Well,  as  a great  Christian  scholar — the  greatest  scholar  perhaps 
that  the  English  speaking  people  has  produced  in  recent  years — has 
said  in  speaking  of  the  woman  of  Samaria  : “This  is  a matter  of  per- 
sonal experience.  ‘He  told  me  all  that  ever  I did.  He  tore  away 
all  disguises.  He  exposed  my  secret  life.  He  probed  my  inmost 
conscience.  He  held  up  a mirror  to  me,  and  for  the  first  time  I saw 
myself.’  ” This  unique  power  of  piercing,  wounding,  exposing,  con- 
victing, convincing  the  conscience  is  and  must  ever  be  the  most 
potent  testimony  to  the  revelation  in  Christ.  It  addresses  itself  to 
all  men — to  the  rich,  the  poor,  the  great  and  small,  the  learned  and 
ignorant.  “He  spoke  to  my  conscience.  He  showed  me  my  sin. 
He  showed  me  myself.”  Every  Christian  knows  that  this  is  the 


84  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

most  potent,  because  the  most  subtle,  influence  which  acts  upon 
his  moral  being,  penetrating  into  recesses  where  all  others  must 
fail,  touching  springs  of  action  which  none  other  can  reach.  “I 
know,”  says  the  Apostle,  “I  know  him  whom  I have  believed.” 

Yes ! “God  so  loved  the  world,  that  he  gave  his  only  begotten 
Son.”  “God  was  in  Christ,  reconciling  the  world.”  God  was  in 
Christ ; God  suffers ; God  sacrificed  Himself,  emptied  Himself,  hum- 
bled Himself,  and  took  the  form  of  a servant.  God  “made  him  to 
be  sin  for  us  who  knew  no  sin” ; and  how  that  sin  fastened  its  fangs 
upon  Him  and  how  it  pierced  and  bruised  and  crushed  Him  until 
death  relieved  Him  and  the  infinite  glory  of  the  moral  victory  trans- 
figured again  His  human  form  and  shattered  the  grave  and  the  gate 
of  death. 

No  wonder  that  St.  Paul  says : “He  loved  me,  and  gave  him- 
self for  me,”  “and  the  life  I now  live  in  the  flesh  I live  by  the  faith 
of  the  Son  of  God.”  “The  love  of  Christ  constraineth”  me — holds 
me,  drives  me,  overpowers  me,  sweeps  me  away.  Oh,  that  love  o? 
Christ ! Not  that  I loved  Him,  but  that  He  loved  me ; and  when 
I think  of  that  love  of  God — loving  me  sinner  as  I am,  selfish,  weak, 
unstable,  cold  and  hard  and  unforgiving — that  love  that  pleads  and 
follows  and  sacrifices  for  me — surely  life  is  changed. 

Oh,  “is  it  nothing  to  you,  all  ye  that  pass  by?”  “God  so  loved 
the  world.”  The  Christ  in  us  responds  to  the  Christ  about  and 
above  us,  and  compels. 

II.  It  is  the  revelation  of  God.  It  is  the  revelation  also  of  man. 
What  we  are,  that  life  is.  Many  a pauper  is  rich  in  the  things  of 
this  world.  Many  a bereft  and  blind  and  hungry  bitter  soul  dwells 
amid  luxuries  and  costly  environment.  What  we  are,  that  Christ 
is  to  us.  He  may  be  a mere  teacher,  a mere  model  of  manhood,  a 
mere  hero  of  history.  If  we  are  not  “saved,”  the  word,  the  fact 
means  nothing  to  us.  But  what  we  are,  that  He  will  be  to  us.  And 
we  need  more  than  a teacher,  more  than  a noble  manhood ; we  need 
God.  “Only  the  infinite  pity  is  sufficient  for  the  infinite  pathos  of 
human  life.”  Because  human  life  is  meant  to  be  God’s  life.  The 
Incarnation  in  Christ  is  only  the  perfection  of  God’s  Incarnation  in 
man.  In  Jesus  Christ  the  human  race  is  at-one-ed  with  itself  and 
at-one-ed  with  God.  It  is  compacted,  bound  together.  It  lives  one 
common  life,  as  the  Master  prayed,  “That  they  may  be  one.”  As 
Paul  said,  “He  made  of  one  blood  all  nations  of  men.”  “Who  is 
weak,  and  I am  not  weak?  who  is  offended,  and  I burn  not?”  So 
suffering  and  disaster  and  sorrow  and  misery  throb  and  pulse 
through  the  race,  and  they  that  have  the  Christ  in  them  feel  the 
pulsebeats  and  share  the  pain.  This  is  the  spirit  of  missions.  For 
God  being  what  He  is  and  humanity  being  what  it  is — God’s  off- 
spring, God’s  self-expression,  consummated  in  the  Christ — every 
individual  is  baptized  into  God,  baptized  into  redeeming  service  for 
God  and  mankind.  As  the  Christ  grows  in  each  one,  the  love  quick- 


THE  NON-CHRISTIAN  RELIGIONS  INADEQUATE 


85 


ens  and  expands — “I  in  them,  and  thou  in  me,  that  they  may  be 
made  perfect  in  one.”  That  is  the  Lord’s  prophecy  of  the  ultimate 
redemption  of  the  race  through  the  awakened  members  of  the  race. 
As  the  Apostle  said,  “The  earnest  expectation  of  the  creation  waiteth 
for  the  manifestation  of  the  sons  of  God.”  It  is  His  denunciation  of 
that  vast  caricature  of  the  Gospel  called  saving  one’s  self.  There  is 
no  true,  no  complete  religion  except  the  religion  of  the  Redeemer, 
the  Savior;  and  a man  or  woman  who  is  religious  is  the  man  or 
woman  who  is  engaged  in  the  work  of  saving  and  redeeming. 

This  is  the  whole  of  Christianity.  To  be  a Christian  means  ac- 
cepting the  Christ  as  God — living  by  His  power  and  presence, 
thinking  His  thought,  willing  His  will,  and  that  will  is  the  saving  of 
all  mankind.  Here  is  love,  charity,  kindness,  unselfishness,  self- 
control  ! Here  is  the  spirit  and  motive  of  the  mission  work  of  the 
Church.  Here  are  the  glorious  visions  of  the  prophets,  the  inspired 
purpose  of  St.  Paul.  Humanity  shall  be  one,  in  mutual  sympathy, 
helpfulness  and  in  the  source  of  life ; at  one  with  itself,  at  one  with 
God ; and  through  the  pain  and  travail  of  this  mortal  and  earthly 
state,  it  shall  grow  to  the  realization  of  the  new  man  in  the  Christ 
who  is  to  be. 

“Where  is  one  that,  born  of  woman,  altogether  can  escape 
From  the  lower  world  within  him,  moods  of  tiger,  or  of  ape? 

Man  as  yet  is  being  made,  and  ere  the  crowning  Age  of  ages, 

Shall  not  aeon  after  aeon  pass  and  touch  him  into  shape? 

“All  about  him  shadow  still,  but,  while  the  races  flower  and  fade, 
Prophet-eyes  may  catch  a glory  slowly  gaining  on  the  shade, 

Till  the  peoples  all  are  one,  and  all  their  voices  blend  in  choric 
Hallelujah  to  the  Maker,  ‘It  is  finished.  Man  is  made.’  ” 


THE  NON-CHRISTIAN  RELIGIONS  INADEQUATE  TO 
MEET  THE  NEEDS  OF  MEN 

MR.  ROBERT  E.  SPEER,  M.A.,  NEW  YORK 

It  is  of  course  as  Christians  that  we  approach  this  question.  On 
grounds  of  history  and  of  reason  and  of  personal  experience  we  hold 
unswervingly  that  great  Evangelical  faith  of  which  the  Bishop  of 
Tennessee  has  just  been  speaking  to  us.  But  this  fact  does  not 
incapacitate  us  for  a just  judgment  of  the  non-Christian  religions. 
Men  must  inevitably  approach  these  religions  with  some  preconcep- 
tions, either  the  preconceptions  of  agnosticism,  or  the  preconcep- 
tions of  atheism,  or  the  preconceptions  of  earnest  religious  faith; 
and  the  fact  that  we  have  already  entered  into  deep  sympathy  with 
the  religious  needs  of  mankind  does  not  constitute  a disqualifica- 


86  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

lion  for  judging  the  great  religions  of  the  non-Christian  races. 
No  intellectual  bias  prevents  us  from  believing  that  we  can  fairly 
judge  whether  or  not  the  non-Christian  religions  are  adequate  to 
the  needs  of  men. 

And  just  as  we  are  not  prohibited  from  this  discussion  by  any 
intellectual  bias,  we  are  not  incapacitated  for  it  by  any  prejudiced 
sentiment.  We  love  the  non-Christian  nations  more  than  the  athe- 
ists and  the  agnostics  love  them.  We  understand  them  better  than 
those  who  have  never  gone  forth  to  live  among  them  and  to  lay 
down  their  lives  for  them  understand  them.  And  in  the  light  of 
our  sacrifices  for  the  non-Christian  peoples,  the  fact  that  we  are 
engaged  in  a great  aggressive  campaign  to  displace  and  transcend 
their  religions  does  not  create  any  presumption  that  we  are  inca- 
pacitated by  prejudice  from  freely  judging  whether  these  religions 
can  meet  the  needs  of  men. 

There  are  some  considerations  on  which  we  shall  not  rest  our 
conviction  that  the  non-Christian  religions  are  inadequate  to  the 
needs  of  men.  We  shall  make  very  little  of  the  obvious  fact  that 
great  masses  of  men  have  broken  away  from  these  religions.  I 
think  the  new  character  these  men  have  attained  makes  their  testi- 
mony to  the  inadequacy  of  the  religions  under  which  they  had  lived 
valid  testimony.  But  we  are  not  urging  tonight  as  against  the 
non-Christian  religions  the  defection  of  their  own  sons;  for  men 
have  broken  away  from  Christianity,  and  what  we  will  not  allow 
against  Christianity  we  have  no  right  to  urge  as  against  the  non- 
Christian  faiths. 

Neither  will  we  rest  our  contention  this  evening  on  the  alleged 
superiority  or  real  superiority  of  what  we  call  Christian  civilization 
over  the  civilizations  that  have  been  developed  under  the  non-Chris- 
tian religions.  For,  first  of  all,  there  is  no  such  thing  as  a real  Chris- 
tian civilization.  We  believe  that  the  civilization  that  we  call  Chris- 
tian is  vastly  superior  to  the  non-Christian  civilizations,  but  it  is  not 
Christian.  It  is  at  the  best  merely  a midway  resultant  of  the  divine 
force  pulling  upward  and  the  dead  inertia  of  human  sin  and  evil 
holding  down.  And  we  realize  quite  clearly  that  other  elements 
than  religion  enter  into  the  making  of  civilization.  Racial  and 
climatic  elements  enter.  And  we  dare  not  overpress  the  argument 
for  the  superiority  of  Christian  civilization  until  we  have  first  learned 
to  differentiate  the  sources  from  which  that  which  we  call  civiliza- 
tion springs.  Alas!  there  are  many  of  us  who  are  none  too  proud 
of  what  we  describe  by  this  name.  We  would  all  share  the  con- 
viction that  has  just  been  expressed  regarding  the  superiority  of 
our  civilization  to  the  greatest  of  the  non-Christian  civilizations; 
and  yet,  even  in  that  contrast,  I think  we  must  hang  our  heads  in 
shame,  as  we  look  back  over  the  last  hundred  years.  We  must 
confess,  for  example,  that  in  spite  of  her  stupidity  and  her  crime, 
the  great  Empire  of  China  has  borne  her  wrongs  with  a patience 


THE  NON-CHRISTIAN  RELIGIONS  INADEQUATE  87 

and  a self-control  that  we  must  fear  would  never  have  characterized 
our  Western  peoples.  Yes,  even  of  that  great  upheaval  of  six 
years  ago,  we  must  still  say  that  given  such  provocation,  the  Boxer 
Uprising  itself  was  tame  and  childlike  in  comparison  with  the  rage 
that  we  Western  peoples  would  have  felt  against  wrongs  so  hideous 
and  so  infamous.  We  will  not  rest  our  contention  tonight  that 
the  non-Christian  religions  are  inadequate  to  meet  the  needs  of 
men  on  any  overpressure  upon  the  superiority  of  our  Christian 
civilization  as  against  the  civilizations  of  the  non-Christian  world. 

Nor,  in  the  third  place,  do  we  intend  to  rest  this  contention 
on  the  declaration  that  the  non-Christian  religions  are  products 
of  the  evil  one.  A case  might  be  made  out  for  that  contention. 
I remember  very  well  a statement  of  Dr.  Nevius  at  the  first  Stu- 
dent Volunteer  Convention  in  Cleveland— and  he  was  a grave  and 
a sober  man,  and  had  lived  for  many  years  among  a people  whom 
he  truly  loved,  and  among  whom  he  numbered  many  of  his  truest 
friends — that  the  bitter  experiences  of  his  life  convinced  him  that 
the  non-Christian  religions,  instead  of  being  steps  in  an  upward 
evolutionary  movement  of  man  from  lies  to  truth,  were  in  practical 
effect  just  what  St.  Paul  had  described  them,  devices  by  which  men 
fell  away  from  the  truth  and  covered  it  over  in  the  interests  of 
lies.  Indeed,  in  his  book,  “China  and  the  Chinese,”  he  says  plainly 
of  the  religious  systems  of  that  Empire,  “These  forms  of  idolatry, 
while  they  evidence  God’s  revelation  of  Himself  in  the  human  soul, 
are,  with  the  most  consummate  art,  so  devised  as  to  lead  the  soul 
farther  and  farther  from  God  and  to  turn  the  truth  of  God  into  a lie.” 
And  it  might  be  urged  further  in  support  of  some  such  position, 
that  we  should  only  be  ranging  ourselves  with  the  consistent  position 
of  the  Christian  Scriptures  from  the  first  to  the  last.  The  modern, 
tolerant,  easy-going  attitude  of  some  students  of  comparative  re- 
ligion is  not  the  attitude  of  the  Hebrew  prophets,  nor  of  the  Apos- 
tles of  Jesus  Christ.  They  never  saw  in  the  idolatry  of  men  any 
upward  moving  of  men’s  hearts  toward  a purer  faith.  They  de- 
nounced that  idolatry  as  puerile,  as  childish,  as  ignominious,  as 
false,  as  sinful.  The  prophets  saw  in  all  the  faiths  around  them 
before  Christ  came — and  all  the  great  faiths  of  the  world  were  here 
then,  save  Islam — they  saw  in  those  faiths,  just  as  the  Apostles 
saw  in  them,  merely  a falling  away  of  men  from  the  primitive  and 
clear  vision  of  the  only  living  God  and  Father  of  mankind.  But 
I will  not  press  that  view  tonight.  I know  there  are  many  of  us 
who  would  think  that  to  press  such  a view  betokened  such  an  in- 
veterate prejudice  against  the  non-Christian  religions  as  to  make 
any  calm  judgment  of  them  an  impossible  thing. 

Neither,  yet  once  more,  are  we  going  to  rest  our  contention  on 
the  claim  that  there  is  no  good  in  the  non-Christian  religions.  Of 
course  there  is  good  and  truth  in  the  non-Christian  religions.  It 
is  the  good  and  the  truth  that  is  in  the  non-Christian  religions  that 


88  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

has  enabled  them  to  survive,  that  gives  them  their  great  power ; but 
regarding  this  good  and  truth  which  we  joyfully  admit  in  all  the 
non-Christian  religions,  several  great  facts  are  to  be  recalled.  In 
the  first  place,  there  is  no  great  truth  in  the  non-Christian  religions 
which  is  not  found  in  a purer  and  richer  form  in  the  Christian  re- 
ligion. It  is  true  that  Hinduism  teaches  the  immanence  of  God ; 
it  is  true  that  Mohammedanism  teaches  the  sovereignty  of  God; 
it  is  true  that  Buddhism  teaches  the  transitoriness  of  our  present 
life;  it  is  true  that  Confucianism  teaches  the  solemn  dignity  of  our 
earthly  relationships  and  our  human  society.  But  are  not  all  these 
truths  in  Christianity  also?  And  in  Christianity  each  one  of  these 
truths  is  balanced  by  its  just  corrective,  which  is  absent  from  the 
non-Christian  religions.  Hinduism  teaches  that  God  is  near,  but 
it  forgets  that  He  is  holy.  Mohammedanism  teaches  that  God  is 
great,  but  it  forgets  that  He  is  loving.  Buddhism  teaches  that  this 
earthly  life  of  ours  is  fleeting,  but  it  forgets  that  we  must  therefore 
work  the  works  of  God  before  the  night  comes.  Confucianism 
teaches  that  we  live  in  the  midst  of  a great  framework  of  holy  rela- 
tionships, but  it  forgets  that  in  the  midst  of  all  these  we  have  a living 
help  and  a personal  fellowship  with  the  eternal  God,  in  whose  last- 
ing presence  is  our  home.  And  in  the  second  place,  the  setting  in 
which  these  truths  are  found  in  the  non-Christian  religions  makes 
them  often  not  a help  but  a positive  hindrance  to  men.  It  is  just 
the  fragment  of  truth  that  there  is  in  the  non-Christian  religions — 
I speak  as  a matter  of  sober  fact,  and  I think  I can  appeal  to  the 
experience  of  most  of  the  missionaries  here  with  reference  to  this — 
it  is  just  that  truth  which  constitutes,  not  the  leading  on  of  men’s 
hearts  to  the  larger  truth,  but  that  with  which  men’s  hearts,  already 
loving  sin,  satisfy  themselves  as  against  the  claims  and  appeals  of 
the  larger  truth.  Of  course,  it  is  this  truth  which  in  honest  hearts 
gives  us  our  point  of  contact  and  sympathy,  but  it  is  often  harder 
to  convince  of  error  the  man  with  the  half  truth  than  it  is  the  man 
with  nothing  but  demonstrable  error.  And  in  simple  fact  it  is  the 
partial  truth  in  the  non-Christian  religions  which  is  made  a reason 
on  the  part  of  those  who  cling  to  those  religions  for  not  abandoning 
their  error  and  accepting  the  perfect  truth  of  Christianity.  The 
possession  of  half  truth  is  valuable  in  a man  who  is  ready  to  go  on 
to  the  whole,  but  it  is  a positive  hinderance  to  the  man  who  is  satis- 
fied with  it  and  refuses  to  leave  it  for  the  truth  that  is  complete. 
And  beyond  all  these  things,  these  non-Christian  religions,  with  all 
their  good,  are  yet  seamed  through  and  through  with  great  and 
positive  and  hideous  evils.  I am  frankly  ready  to  admit  that  there 
are  great  evils  in  our  Christian  lands,  but  there  is  one  profound  and 
distinctive  difference  between  our  Christian  lands  and  the  non- 
Christian  lands.  The  great  evils  under  which  we  suffer  here  are  all 
of  them  directly  condemned  bv  our  religion,  and  are  practiced  in 
the  face  of  its  prohibitions,  while  the  great  evils  from  which  the 


THE  NON-CHRISTIAN  RELIGIONS  INADEQUATE  89 

non-Christian  people  suffer  are  embedded  in  their  religions  and 
derive  their  most  terrible  power  from  the  religious  sanctions  by 
which  they  are  surrounded. 

I can  illustrate  this  readily  with  just  one  great  fact  out  of  each 
of  the  great  non-Christian  religions. 

I have  in  mind,  first  of  all,  the  positive  immorality  of  Hindu- 
ism. You  can  put  it  in  grand  words,  if  you  like,  such  as  those  Mac- 
aulay uses  in  the  introduction  to  his  famous  speech  on  the  gates  of 
Somnauth : “As  this  superstition  is  of  all  superstitions  the  most 
irrational,  and  of  all  superstitions  the  most  inelegant,  so  it  is  of  all 
superstitions  the  most  immoral.  Emblems  of  vice  are  objects  of 
public  worship.  Acts  of  vice  are  acts  of  public  worship.  The 
courtesans  are  as  much  a part  of  the  establishment  of  the  temple, 
as  much  the  ministers  of  the  gods,  as  the  priests.  Crimes  against 
life,  crimes  against  property,  are  not  only  permitted  but  enjoined  by 
this  odious  theology.”  And  if  you  do  not  want  it  put  in  Macaulay’s 
grand  way,  you  will  find  it  even  more  cogently  expressed  in  Mr. 
Meredith  Townsend’s  essay  on  “The  Core  of  Hinduism,”  where  he 
is  dealing  especially  with  Vivekananda’s  representations  at  the  Par- 
liament of  Religions.  There,  and  in  other  essays,  Mr.  Townsend, 
the  present  editor  of  the  “London  Spectator,”  for  years  a resident 
of  India,  and  a careful  student  of  its  life,  complains  that  the  great 
curse  of  India  is  just  what  he  says  is  the  worst  idea  of  all  Asia, 
namely,  that  morality  has  no  immutable  basis,  but  is  deemed  by 
every  man  a fluctuating  law,  and  that  it  is  a characteristic  of  the 
Hindu  mind  that  it  is  able  to  hold,  and  actually  does  hold,  the  most 
diametrically  opposite  facts,  as  though  all  such  facts  were  true;  and 
that  the  great  weakness  in  Hinduism,  making  it  utterly  insufficient 
for  the  needs  of  men.  is  just  the  absolute  want  of  that  ethical  reality 
of  which  the  Bishop  was  speaking  a moment  ago  as  one  of  the  great 
principles  of  Christianity,  the  absolute  want  of  any  vinculum  binding 
religious  faith  to  moral  life.  This  explains  why  the  holiest  city  of 
India  is  the  most  vile  and  accursed.  This  explains  why  it  was  nec- 
essary for  the  British  government  by  statute  to  prohibit  the  ob- 
scenities of  public  worship  in  India.  But  the  British  government 
has  not  cleansed  all  the  holy  places.  I suppose  that  of  all  the  ob- 
scene carvings  in  the  world  there  are  none  more  loathsome  than 
the  friezes  around  the  temple  of  the  Rajah  of  Nepal,  in  the  holiest 
city  of  Hinduism,  on  the  bank  of  its  most  sacred  river.  Even  some 
of  the  great  languages  of  Hinduism  have  no  adjective  for  chaste, 
as  applied  to  men.  Can  an  unclean  religion  be  adequate  for  the 
needs  of  sinful  men? 

I speak,  in  the  second  place,  of  the  sterility  and  unprogressive- 
ness  of  Buddhism.  Now  here  is  a religion  which,  as  Dr.  Kellogg 
would  say  deliberately,  “stamps  human  nature  as  evil,  not  because 
it  is  sinful,  but  simply  because  it  exists,  for  all  existence  is  evil;” 
a religion  that  pronounces  our  holiest  relationships,  husband  and 


gO  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 


wife,  father  and  child,  evil  relationships,  and  that  tells  every  man 
who  would  attain  Nirvana  at  the  last  that  he  must  cut  loose  from 
such  things;  a religion  that  deliberately  denies  the  most  necessary 
convictions  of  our  minds,  that  pronounces  our  consciousness  of 
personality,  our  belief  in  our  possession  of  a soul  simple  delusions; 
a religion  that  condemns  our  holiest  ambitions  to  eternal  punish- 
ment. It  is  facts  like  these  that  explain  why  no  Buddhist  nation 
ever  has  fought  a great  unselfish  war — they  have  fought,  but  not 
unselfishly — why  no  Buddhist  nation  has  ever  set  up  a patent  office, 
why  no  Buddhist  nation  has  ever  wrought  a great  achievement. 
Buddhism  has  just  held  men  tight  in  the  clasp  of  its  denial  of  the 
reality  of  our  present  life.  Can  a dead  religion  be  adequate  for 
the  needs  of  living  men? 

I refer,  in  the  third  place,  to  the  puerility  and  the  childishness 
of  those  great  Shamanistic  and  fetishistic  religions  which  the  peo- 
ple of  Africa  follow,  which  the  people  of  Korea  have  followed,  which 
have  constituted,  so  far  as  the  Chinese  may  be  said  to  have  any 
religion  at  all,  the  actual  religion  of  the  Chinese  people.  Here 
are  religions  that  have  absolutely  no  answer  to  give  to  the  intel- 
lectual problems  of  men,  the  problem  of  a man’s  origin,  the  problem 
of  his  destiny;  that  have  nothing  to  say  to  man  about  his  social  rela- 
tionships or  the  foundations  of  his  moral  life.  Dr.  Richards  says 
that  the  terms  for  sin  and  love  do  not  occur  in  many  of  the  African 
languages.  A man  would  speak  of  loving  his  wife  with  exactly  the 
same  word  that  he  would  use  if  wanting  his  food.  Can  languages 
that  contain  no  words  for  “Sin”  and  “love”  adequately  meet  the 
needs  of  hungering  men? 

I refer,  once  again,  to  the  stagnation,  the  impotence,  and  the 
moral  inferiority  of  Mohammedanism.  You  may  turn,  if  you 
please,  to  Mr.  Bosworth  Smith’s  “Mohammed  and  Mohammedan- 
ism,” the  most  effective  and  persuasive  apology  for  Islam  ever  writ- 
ten in  English,  and  he  himself  has  to  admit,  when  he  comes  to  his 
comparisons  at  the  end,  that  there  are  in  Christianity  whole  realms 
of  thought,  and  whole  fields  of  morals,  that  are  all  but  outside  the 
religion  of  Mohammed;  that  Christianity  teaches  men  ideals  of  per- 
sonal purity,  of  humility,  of  forgiveness  of  injuries,  of  the  subjection 
of  the  lower  life  to  the  demands  of  the  higher  life,  ideals  which  are 
absolutely  foreign  to  Mohammedanism;  that  it  sets  before  men  pos- 
sibilities of  progress  and  boundless  development  of  the  mind  such  as 
Mohammed  never  dreamed  of;  that  in  the  various  paths  of  human 
attainment  the  characters  that  Christianity  has  developed  have  been 
greater,  more  many-sided,  more  holy,  than  any  of  the  characters 
that  Islam  has  produced.  Mr.  Bosworth  Smith  himself  has  to  admit 
as  much  as  this,  that  the  great  religion  for  which  he  is  saying  the 
best  that  can  be  said  is  a religion  that  for  1,200  years  has  been  sterile 
intellectually.  And,  what  is  worse  than  that,  Mohammedanism  is 
held  by  many  who  have  to  live  under  its  shadow  to  be  the  most 


THE  NON-CHRISTIAN  RELIGIONS  INADEQUATE  9 1 

degraded  religion,  morally,  in  the  world.  We  speak  of  it  as  supe- 
rior to  the  other  religions  because  of  its  monotheistic  faith,  but  I 
would  rather  believe  in  ten  pure  gods  than  in  one  God  who  would 
have  for  his  supreme  prophet  and  representative  a man  with  Mo- 
hammed’s moral  character.  Missionaries  from  India  will  tell  you 
that  the  actual  moral  conditions  to  be  found  among  Mohammedans 
there  are  more  terrible  than  those  to  be  found  among  the  panthe- 
istic Hindus  themselves,  and  the  late  Dr.  Cochran  of  Persia,  a man 
who  had  unsurpassed  opportunities  for  seeing  the  inner  life  of  Mo- 
hammedan men,  told  me,  toward  the  close  of  his  life,  that  he  could 
not  say,  out  of  his  long  and  intimate  acquaintance  as  a doctor  with 
the  men  of  Persia,  that  he  had  ever  met  one  pure-hearted  or  pure- 
lived  adult  man  among  the  Mohammedans  of  Persia.  Can  a relig- 
ion of  immorality,  of  moral  inferiority,  meet  the  needs  of  struggling 
men? 

It  is  not  pleasant  to  speak  of  these  things.  I am  not  speaking 
of  them  because  a Christian  man  finds  any  joy  in  denouncing  these 
evils  in  the  non-Christian  religions.  We  would  denounce  these  evils 
if  we  found  them  in  our  own  land ; we  speak  no  more  harshly  about 
them  in  other  lands  than  we  speak  about  them  in  our  own.  But  we 
will  not  let  the  fact  that  these  great  evils  are  cloaked  by  religious 
sanctions  abroad  compel  us  to  speak  of  them  with  less  condemna- 
tion; we  will  speak  of  them  with  more  condemnation  because  they 
are  embedded  in  the  midst  of  those  very  forces  out  of  which  men’s 
whole  hope  of  holiness  must  flow.  I can  honestly  say  that  for  my- 
self I should  like  to  believe  that  the  non-Christian  religions  are 
adequate  to  the  needs  of  men.  I should  like  to  believe  that  God  is 
finding  the  hearts  of  His  sons  and  that  His  sons  are  finding  the 
heart  of  their  Father  in  all  of  these  great  non-Christian  religions. 
But  what  we  would  like  to  believe  we  will  not  allow  to  blind  us  to 
the  facts  that  we  must  believe,  and  the  facts  force  us  to  acknowledge 
that  we  stand  in  the  face  of  a thousand  millions  of  our  fellowmen 
who  are  held  in  the  grip  of  religions  absolutely  inadequate  to  meet 
their  needs,  religions  that  constitute,  not  educational  influences  lead- 
ing them  on  to  greater  faith,  but  the  greatest  barriers  between  them 
and  the  acceptance  of  the  incarnation  of  God  in  Christ. 

For,  looking  at  the  matter  more  generally,  what  are  the  great 
needs  of  men  that  a religion  must  meet? 

Man  has  his  intellectual  needs.  As  Mr.  Ruskin  says  in  a note, 
there  are  three  great  questions  that  inevitably  confront  every  man : 
Where  did  I come  from?  Whither  am  I going?  What  can  I know? 
Men  must  have  those  questions  answered.  All  over  the  world  every 
honest,  thoughtful  man  is  confronted  by  the  great  problems  of  his 
origin  and  his  duty  and  his  destiny.  The  non-Christian  religions 
have  no  satisfying  message  to  speak  to  such  seeking  men.  Their 
philosophies  of  this  world  may  stand  for  a little  while  in  any  meta- 
physical discussion,  but  they  collapse,  they  are  passing  before  our 


92  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

very  eyes,  at  the  touch  of  the  physical  sciences.  Philosophies  of 
the  world  that  cannot  endure  contact  with  reality  cannot  satisfy 
the  intellectual  needs  of  men. 

The  non-Christian  religions  are  inadequate  to  meet  the  moral 
needs  of  men.  In  the  first  place,  the  non-Christian  religions  do 
not  dream  of  presenting  a perfect  moral  ideal  to  men.  Mr.  Bos- 
worth  Smith  goes  on,  in  the  same  chapter  which  I was  quoting  just 
a moment  ago,  to  say:  “When  I speak  of  the  ideal  life  of  Moham- 
medanism, I must  not  be  misunderstood.  There  is  in  Mohammed- 
anism no  ideal  life  in  the  true  sense  of  the  word,  for  Mohammed’s 
character  was  admitted  by  himself  to  be  a weak  and  erring  one.  It 
was  disfigured  by  at  least  one  huge  moral  blemish;  and  exactly  in 
so  far  as  his  life  has,  in  spite  of  his  earnest  and  reiterated  protesta- 
tions, been  made  an  example  to  be  followed,  has  that  vice  been  per- 
petuated. But  in  Christianity  the  case  is  different.  The  words, 
‘Which  of  you  convinceth  me  of  sin?’  forced  from  the  mouth  of  Him 
who  was  meek  and  lowly  of  heart,  by  the  wickedness  of  those  who, 
priding  themselves  on  being  Abraham’s  children,  never  did  the 
works  of  Abraham,  are  a definite  challenge  to  the  world.  That  chal- 
lenge has  been  for  nineteen  centuries  before  the  eyes  of  unfriendly, 
as  well  as  of  believing  readers,  and  it  has  never  yet  been  fairly  met; 
and  at  this  moment,  by  the  confession  of  friend  and  foe  alike,  the 
character  of  Jesus  of  Nazareth  stands  alone  in  its  spotless  purity 
and  its  unapproachable  majesty.”  And  this  is  true  of  all  the  non- 
Christian  religions.  Confucius  never  dreamed  of  setting  himself 
up  as  a moral  ideal  for  men.  The  idea  never  crossed  Buddha’s 
thought;  and  as  for  the  Hindu  gods,  we  are  better  gods  ourselves 
than  they  are.  I mean  that  our  moral  characters  are  superior  to  the 
moral  characters  of  the  Hindu  gods.  Can  such  religions  satisfy  the 
moral  needs  of  men? 

Not  only  do  the  non-Christian  religions  erect  before  the  eyes 
of  men  no  perfect  moral  ideal,  but  they  do  not  offer  to  men  any 
living,  transforming  power  by  which  the  ideals  that  they  do  present 
can  be  realized.  No  great  non-Christian  teacher  ever  dreamed  of 
speaking  to  men  such  words  as  Christ  spoke.  “He  that  eateth  my 
flesh  and  drinketh  my  blood  hath  eternal  lifq.”  “Come  unto  mev 
all  ye  that  labor  and  are  heavy  laden,  and  I will  give  you  rest.”  “I, 
if  I be  lifted  up  from  the  earth,  will  draw  all  men  unto  me.”  But 
even  if  you  suppose  that  the  non-Christian  religions  did  make  upon 
men  a perfect  ethical  demand,  of  what  value  is  it  to  a man  to  have 
a perfect  ethical  demand  made  upon  him?  His  own  conscience 
already  makes  ethical  demands  upon  him  beyond  his  ability  to  reply. 
What  men  need  is  not  a fresh  moral  demand.  What  men  need  is 
a fresh  moral  re-enforcement,  a power  in  their  wills  to  enable  them 
to  attain  the  ideals  which  are  held  out  before  them.  Jesus  Christ 
did  not  come  to  create  a new  set  of  moral  obligations;  He  did  not 
come  to  multiply  the  number  of  “oughts”  under  which  life  was  to 


THE  NON-CHRISTIAN  RELIGIONS  INADEQUATE 


93 


be  lived;  He  came  to  give  men  more  power  to  fulfil  the  “oughts” 
under  which  they  already  lived.  The  non-Christian  religions  are 
impotent  to  meet  the  moral  needs  of  man,  because  not  only  do  they 
hold  up  before  him  no  perfect  moral  ideal,  but  they  offer  him  no 
sufficient  power  to  attain  even  the  best  ideal  which  they  do  present. 

They  are  inadequate  to  meet  his  moral  needs  because  there  is 
in  them  no  conception  of  sin.  A religion  that  has  no  idea  of  a holy 
God  cannot  have  any  idea  of  a sinful  man.  It  is  because  under  the 
non-Christian  religions  men  have  no  conception  of  such  a God  as 
Christ  disclosed  that  they  have  never  sat  down  in  the  midst  of  shame 
and  sorrow  at  the  hideousness  of  their  sin.  And,  of  course,  with 
no  message  showing  man  the  reality  of  sin,  the  non-Christian  re- 
ligions have  no  message  of  deliverance  and  of  forgiveness. 

And  further,  the  non-Christian  religions  are  inadequate  to 
man’s  moral  needs  because  they  are  all  morally  chaotic.  I mean 
more  than  one  thing  by  that.  I mean,  for  one  thing,  that  there 
never  was  a consonance  between  the  best  ideal  and  the  reality  in  the 
non-Christian  religions.  No  great  non-Christian  religious  teacher 
ever  lived  up  to  his  own  ethical  ideals,  and  that  chasm  which  was 
real  in  the  beginning  is  becoming  a wider  and  wider  chasm  with 
the  years.  It  is  perfectly  true  that  there  is  no  Christian  country  in 
the  world;  it  is  true  that  there  is  no  society  that  entirely  embodies 
in  itself  the  principles  of  Christ.  But  there  is  this  great  difference 
between  the  Christian  societies  and  the  non-Christian  societies.  The 
gulf  between  the  ideal  and  the  actual  in  the  non-Christian  world  is 
widening  every  year,  while  the  gulf  in  the  Christian  world  is  nar- 
rowing with  each  passing  generation.  The  people  of  the  non- 
Christian  lands,  most  of  them,  have  sunk  ethically  far  below  the 
level  in  which  they  were  when  their  great  religious  teachers  arose. 
There  never  was  an  era  in  the  history  of  the  world  when  Christian 
lands  were  as  near  to  the  moral  ideals  of  Christ  as  they  are  to-day. 
It  is  true  that  Christianity  is  not  pure,  but  Christianity  has  in  itself 
the  self-purifying  power ; and  whereas  all  the  non-Christian  religions, 
instead  of  being  steps  upward,  are  degenerating  from  the  great  ca- 
tastrophic moral  upheavals  from  which  they  sprang,  the  Christian 
religion  moves  on  in  a steady  ascending  stream  toward  the  great 
fountain  from  which  first  of  all  it  came.  Yet  once  again,  the  non- 
Christian  religions  break  down  at  the  very  central  and  funda- 
mental point.  They  have  not  perceived  the  inviolable  sacredness 
of  truth.  “Verily,”  said  Mohammed,  “a  lie  is  allowable  in  three 
cases : to  women,  to  reconcile  friends,  and  in  war.”  And  the  god 
Krishna  himself,  in  one  of  the  Hindu  sacred  books,  the  Maha- 
bharata,  declares  that  there  are  five  different  situations  in  which 
falsehood  may  be  uttered : in  marriage,  for  the  gratification  of  lust, 
to  save  life,  to  secure  one's  property,  or  for  the  sake  of  a Brahman. 
In  these  cases,  says  Krishna,  falsehood  may  be  uttered.  “These  five 
kinds  of  falsehood,”  he  says,  “have  been  declared  to  be  sinless.” 


94  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

Let  the  story  of  “The  Forty-seven  Ronins”  testify  to  the  failure  of 
Japanese  religion  to  perceive  and  enforce  the  inviolability  of  truth. 
Now,  if  there  is  one  place  where  religion  and  the  men  of  religion 
meet  their  certain  testing  it  is  here.  Here  are  two  of  the  great  non- 
Christian  religions  which  deliberately  proclaim  that  no  man  is  under 
obligation  to  tell  the  truth  to  women.  Both  proclaim  that  there 
are  cases  in  which  lies  are  justified.  Now  there  is  nothing  in  this 
world  that  is  absolutely  sacred  and  inviolate  but  truth.  Human 
life  is  not  sacred  and  inviolate;  God  is  wiping  it  out  like  water  every 
day,  and  that  which  is  not  sacred  and  inviolate  to  God  may  not  be 
sacred  and  inviolate  to  man.  But  there  is  one  thing  that  to  God 
Himself  is  absolutely  and  inviolately  sacred;  God  cannot  lie,  and 
what  God  cannot  do  no  religion  dare  pronounce  to  be  allowable 
in  the  sons  of  God.  Any  religion  or  religious  teacher  proclaiming 
the  possibility,  the  allowability  of  a lie,  excavates  the  foundations 
under  human  confidence,  under  all  living  faith  in  a real  God,  and 
makes  impossible  an  answer  to  the  moral  needs  of  men. 

And,  once  more,  the  non-Christian  religions  are  inadequate  to 
man’s  moral  need  because  they  have  no  adequate  sanctions  but- 
tressing morality.  You  cannot  support  morality  on  the  basis  of 
pantheism;  it  liquifies  the  sanctions  of  morals.  You  cannot  do  it 
on  a basis  of  such  hard  monotheism  as  Islam,  because  in  actual  fact 
it  kills  the  moral  restraints.  Dr.  H.  O.  Dwight,  of  Constantinople, 
was  telling  us,  a little  while  ago,  of  a voyage  that  he  took  in  the 
Levant  with  a Turkish  official;  and  as  they  sat  down  in  the  cabin 
at  the  dinner  table  the  Turkish  official,  inviting  Dr.  Dwight  to 
drink  with  him,  said:  “You  may  think  it  strange  that  I,  a Moham- 
medan, should  ask  you,  a Christian,  to  drink  with  me,  when  wine- 
drinking is  forbidden  by  our  religion.  I will  tell  you  how  I dare  to 
do  this  thing.”  He  filled  his  glass  and  held  it  up,  looking  at  the 
beautiful  color  of  it,  and  said:  “Now,  if  I say  that  it  is  right  to 
drink  this  wine,  I deny  God’s  commandments  to  men,  and  He  would 
punish  me  in  hell  for  the  blasphemy.  But  I take  up  this  glass,  ad- 
mitting that  God  has  commanded  me  not  to  drink  it,  and  that  I sin 
in  drinking  it.  Then  I drink  it  off,  so  casting  myself  on  the  mercy 
of  God.  For  our  religion  lets  me  know  that  God  is  too  merciful  to 
punish  me  for  doing  a thing  which  I wish  to  do,  when  I humbly 
admit  that  to  do  it  breaks  His  commandments.”  His  religion  fur- 
nished this  pasha  with  no  moral  restraints  or  power  for  true  char- 
acter. Theorists  about  Mohammedanism  may  talk  to  their  heart’s 
content,  5,000  miles  away  from  practical  Mohammedanism,  about 
the  effects  of  a pure  monotheistic  faith  upon  morals.  The  simple 
fact  is  that  the  pure  monotheistic  faith  of  Islam  has  not  prevented 
a horrible  tarn  of  immorality  over  all  the  Mohammedan  world. 
Neither  that  lifeless  monotheism  nor  the  pantheism  of  the  other  non- 
Christian  religions  can  furnish  the  sanctions  by  which  alone  moral 
behavior  can  be  sustained. 


CONVENTION  OFFICE, 

STUDENT  VOLUNTEER  MOVEMENT, 

NASHVILLE,  TENN. 

March  5,  190G. 

To  the  Editor  On  this  sheet  are  presented  excerpts  from  a number  of  the  addresses 
delivered  at  the  Fifth  International  Convention  of  the  Student  Volunteer  Movement,  which 
closed  on  Sunday  night,  March  4th.  We  also  include  a “Story  of  the  Convention,”  by 
Mr.  Harlan  P.  Beach,  our  Educational  Secretary. 

In  using  any  of  the  material  forwarded  you  are  requested  to  state  that  “these  addresses 
were  delivered  at  the  Fifth  International  Convention  of  the  Student  Volunteer  Movement, 
held  at  Nashville,  Tenn.,  February  28  to  March  4,  1906.” 

I also  enclose  a report  of  our  Executive  Committee,  which  was  presented  under  the 
title,  “The  First  Two  Decades  of  the  Student  Volunteer  Movement.” 

Yours  very  truly, 

F.  P.  Turner,  General  Secretary. 


VENTION  AT  NASHVILLE. 


predated  by  the  delegates  and  citizens 
of  Nashville  is  sufficiently  proved  by 
the  fact  that  upward  ol  19,000  visited 
Watkins  Hall  by  actual  count.  The 


• Movement,  New  York. 

There  arc  very  few  gatherings  con- 
cerning which  one  can  at  once  be  lav- 
ish in  the  use  ol  superlatives  and  at 
the  same  time  keep  within  the  bounds 
of  truth.  Yet  the  Fifth  Quadrennial 
Convention  ol  the  Student  Volunteer 
Movement  for  Foreign  Missions,  which 
was  held  at  Nashville,  February  28  to 
March  4,  was  emphatically  such  an  ex- 
ception, since  in  many  respects  it  was 
the  most  remarkable  Convention  that 
has  ever  convened. 

It  certainly  was  the  largest  delegated 
body  of  college  representatives  ever 
brought  together;  for  its  records  show 
the  presence  ol  .1,060  students  and  286 
professors  from  exactly  700  institutions 
of  higher  learning  in  the  United  States 
and  Canada.  Quite  as  remarkable  as 
their  number  was  the  deeply  earnest 
spirit  of  these  young  men  and  women 
who  had  come  up  from  all  sections  ol 
the  continent  and  from  other  lands  on 
the  holiest  errand  of  the  Church  to  ral- 
ly beneath  the  Movement's  inspiring 
banner  hearing  the  legend,  "The  Evan- 
gelization of  the  World  in  this  Genera- 
tion." They  were  not  triflcrs  oil  from 
college  for  a junket,  as  any  one  could 
sec  who  sat  on  the  platform  of  the 
Ryman  Auditorium  and  looked  into  the 
intense  faces  of  these  earnest  and  elect 

Tliis  gathering  ui  4,188  delegates  was 
not  composed  merely  of  students,  how- 
ever; for  on  the  ample  platform  were 
149  representatives  of  one  hundred 
missionary  societies,  many  prominent 
leaders  ol  forward  movements  among 
the  young  people,  editors  of  influential 
papers  both  secular  and  religious,  and 
144  missionaries  from  twenty-six  mis- 
sion lands.  Many  of  the  missionaries 
were  veterans  whose  faces  seemed  to 
express  the  "Nunc  Dimittis"  which 
they  did  not  verbally  utter.  On  the 
platform  and  in  the  circling  tiers  of  the 
seats  on  the  floor  and  in  the  gallery 
were  the  three  great  human  factors  oi 
this  world-conquering  crusade;  age 
and  experience,  insuring  sanity  and 
counsel;  youth  and  strength  and  con- 
secration, supplying  the  requisite  force; 
and  a group  of  men,  headed  by  that 
prince  of  student  leaders  and  arch- 
master of  assemblies,  Mr.  John  R. 
Mott,  who  manifestly  possesses  the 
requisite  qualities  of  Christian  strategy 
and  generalship. 

The  audience  of  5,000  which  packed 
the  auditorium  morning  and  evening 
from  Wednesday  afternoon  to  Sunday 
night  had  never  heard  such  a scries  of 
informing,  inspiring,  dynamic  ad- 
dresses. The  students  evidently  ap- 


and  hospitality  of  Nashville's  citizens. 
Not  only  did  they  contribute  a large 
fund  for  its  expenses,  but  in  addition 
they  opened  their  homes  to  the  dele- 
gates with  a cordiality  which  surpasses 
the  record  of  even  Southern  hospitality. 
The  Movement's  Executive  Committee 
at  the  outset  had  not  dreamed  of  ask- 
ing for  entertainment  for  more  than 
3,000  delegates;  and  when  that  num- 
ber was  overrun,  what  was  the  Com- 
mittee's surprise  to  have  Nashville  come 
splendidly  to  the  front  and  freely  receive 
more  than  a thousand  in  addition  to  the 
number  agreed  on.  Local  committees, 
and  men  and  women  of  every  walk  in 
life,  of  various  shades  of  religious  be 
lief,  vied  with  one  another  in  the  ef- 
fort to  make  their  guests  feel  wholly 
at  home.  Without  this  most  generous 


laiV'C  ^0ur  S^at  ^cardinal  obligations 
with  extending  his  kingdom  " Vo 
Know:  (2)  Go;  (3I  Pray;  (4)  Pay,  and 
every  one  of  us  ought  to  obey  all  four 
of  these  commands 

How  little  knowledge  there  is  of  the 
world's  over-ripe  harvest  fields  in  view 
of  his  command,  "Lift  up  your  eyes 
and  look  on  the  fields  I"  * And  yet 
knowledge  is  at  the  very  foundation 
of  all  wc  shall  ever  accomplish  for  the 
evangelization  of  the  world — not  a m 
superficial  head-knowledge,  valuable  us 
that  is,  but  some  of  the  heart-knowl- 
edge thlnt  will  share  with  the  Savior  the 
burden  and  the  longing  for  the  world's 
release.  For  did  lie  not  say,  "A  new 
commandment  give  I unto  you,  that  ye 
love  one  another  even  as  I loved  you, 
that  yc  love  one  another?”  If  wc  du 
this,  our  hearts  will  bum  with  compas* 


or  agnostics.  It  is  with  keen  sorrow 
and  regret  that  wc  arc  forced  to 
acknowledge  the  inadequacy  of  the  1 

m...-.  on5  it  j,  no|  a ma 

vith  reluctance  and  g 
o pronounce  them  inade- 
quate io  tnc  needs  of  the  great  multi- 
tudes of  men  who  believe  in  them. 

Thire  arc  four  negative  considera- 
tions which  I would  suggest.  (1)  Wc 
do  net  rest  our  judgment  of  the  inade- 
quacy of  the  non-Christian  religions 
upon  the  acknowledgments  and  asser- 
tions of  individuals  who  have  aban- 
doned them.  This  testimony  is  valua- 
ble. but  it  is  not  conclusive.  Men  have 
1 Cliristianit'-.  (2)  Wc  do 
. the  argument  from  the  su- 
of  Christian  civilization  over- 
t is  fair  to  judge. by  the  rough 
‘nflucncc  of  religion  upon  the 
n,  but  our  civilization  is  very 
cly  C-'iristian,  and  racial  and 
character  arc  large  elements, 
denounce  the  11011-Chris- 
, is  of  the  devil,  though 
warrant  for  regarding  them  as 

’S,0n  olution."0  (4)*  WcPSdon  no 
igions.  ^hcrc  arc  truth 
there  is  no  truth  ii 
Christianity. 


3.  Nothing  is  of  greater  value  on  the 
mission  field  than  a quiet,  healthy,  staple 
mental  condition,  which  will  enable  you 
to  shine  for  your  Master  at  all  times, 

God,  masters  of  your  work,  and  not  to 
let  your  work  have  the  mastery  of  you. 

— From  address  al  the  Student  I'ol- 
untcer  Convention  at  Nashville. 


world  with  Christ's  claims.  example  of  this.  Not  long  :go  h 

—From  address  al  the  Student  Vol-  invited  by  an  influential  Mullah,  or  from  that  thrall  done 

unleer  Convention  al  Nashville.  priest  to  speak  in  one  of  ihc  largest  The  resentment  of  non-Christian 

and  oldest  mosques  in  Per'ia.  There  countries  because  of  the  practices  of  cx- 

was  a large  audience.  After  offering  territoriality  is  more  likely  to  manifest 

„ _ reading  the  story  of  the  itself  against  missionaries  than  other 

Prodigal  bon.  the  missionary  nreached  classes  of  foreigners,  and  the  diplomatic 

to  them  about  "repentance.  He  was  representatives  of  some  governments 

for  the  maintc- 


INTELLECTUAL  EQUIPMENT 
AND  CONTINUAL  GROWTH 
INDISPENSABLE  TO  LARGEST 
SUCCESS  IN  MISSION  WORK. 


PORTANT  AS  DIPLOMACY. 

DY  SIR  HENRY  MORTIMER  DURAND. 

Ambassador  of  Great  Britain  in  the 
United  States. 

I feel  that  I have  been  highly  hon- 
ored by  the  invitation  to  meet  you 
here,  and  to  address  this  great  gather- 

T, 


I k 


treated  with  much  kindness,  and 
the  service  the  Mohammedan  priest  took 
the  missionary  home  with  him  to  tea. 
with  a number  of  other  priest » and  chief 
men  of  the  town.  The  day  was  a Fri- 
day, and  the  missionary's  sermon  fol- 
regular^Mohammcdan  pray- 

em  to  me  incredible, 
who  had  found 
mosque 


1 others.  The 


If  I did 


Secretary  Barton  said  in  part,  after 
speaking  of  the  place  of  the  intellect 
in  apprehending  religious  truths  and 
,n  the  application  of  religious 


: far  better  fitted  t 

upon  the  various  subjects  you  have  1 
to  discuss.  But,  as  I understood 
those  who  invited  me  wished 
from  a layman  1 ' 

twenty  years  of  

missionary 


Any  ordinary  white 

„ i7?*  ’'/’invited  ...usque 

would  Hardly  have  escaped  With  his  life. 
ki.i  tin.  missionary  i„  qucsti<  n was  one 
American  Prcs- 
Tcbqj.m,  a body 


of  the  members  of  1 

byterian  Mission  in  „ ^ 

which  to  my  knowledge  ha\  earned  l... 

good-will  of  t Ire  Persians 
irhihlc  dcgTce. 


THE  PRESENTATION  OF  CHRIST 
TO  ALL  MANKIND  THE  SU- 
PREME BUSINESS  OF  THE 
CHURCH. 


judge  from  their  constant  and  prompt 
attendance  and  from  the  uniform  still- 
ness, broken  only  by  a lew  surrepti- 
tious whispers  of  the  older  men  and 


^ The  topics  discussed  were  closely  r 

untccr  Movement,  With  the  exception 
of  Chairman  Mott's  notable  survey  oi 
ihc  nearly  twenty  years'  history  of  the 
Movement,  the  speakers  dealt  only  with 
the  fateful  and  demanding  present  and 
with  the  alluring  possibilities  of  the 
future.  Spiritual  themes  were  not 
omitted,  as  witness  the  opening  ad- 
dresses of  Mr.  Mott  and  Mr.  Robert 
E.  Speer  and  the  Convention  sermons 
of  Sunday  preached  by  the  veteran 
Bishop  Tlioburn,  of  India,  and  Bishop 
Wm.  F McDowell,  of  New  York.  In 
the  main,  however,  the  speakers  dealt 
with  the  vital,  practical  issues  of  the 
Giurcli  as  if  they  lace  the  needs  of  a 
lost  and  claimant  world  and  especially 
with  the  student's  relation  to  these  all  who  knev 
issues.  There  was  a breadth  in  the  dis-  great  out-lam 
cussions,  not  usual  in  such  gatherings,  missionary  ci 
that  was  at  once  refreshing  and  pro-  was  to  lie  it 
phetic.  When  before  has  a British  need  of  him 
Ambassador  testified,  as  did  Sir  Mor-  and  to  his  po 
timer  Durand,  to  the  personal  char-  limit- 
acter  of  the  missionaries  and  the  value  ‘ 

of  their  work  as  seen  in  his  official  life 


truism,  but  it 
had  taken  the  churches  of  the  Reforma- 
tion nearly  three  centuries  to  learn  this 
truth.  The  Reformation  did  not  replace 
the  church  upon  an  apostolic  basis;  it 
was  onlv  an  act  of  emancipation  from 
Rome,  but  it  made  the  return  to  an 
apostolic  basis  possible.  At  first  the 
church  in  each  land  of  the  Reforma- 
tion was  ordered  and  cared  for  by  the 
state,  and  this  arrangement  proved  dis- 
astrous for  the  missionary  function  ol 
the  church,  for  it  made  the  exercise  of 
it  dependent  on  the  state.  Dr.  Robson 
briefly  sketched  the  process  by  which 
we  had  at  last  won  the  recovery  of  the 
apostolic  conception  of  the  church  as 
the  divinely  appointed  organ  for  the 
missionary  enterprise. 

scncc  and  sum  of  the  missionary  enter- 
prise was  the  presentation  of  Christ. 
The  immediate  object  was  not  to  over- 
throw the  beliefs  and  worship  of  heath- 
endom, nor  to  create  foreign  extensions 
of  the  home  churches,  nor  to  effect  the 
expansion  of  commerce  and  culture  and 
■ civilization,  but  simpjy  to  make  Christ 
known.  The  conversion  of  the  heathen 
was  distinctively  the  work  of  the  Holy 
Spirit.  Christ  was  to  be  declared  in' 
missionary  preaching,  revealed  in  mis- 
sionary life  and  attested  by  missionary 
beneficence. 

of  the  missionary  enterprise  was  co- 
terminous with  mankind.  Christ  had  as- 
cended in  order  to  place  himself  in 
equal  relations  to  all  men  everywhere. 
The  coming  of  the  Holy  Spirit  was 
without  reference  to  race  or  color. 
Nationality,  climate,  territory  lead  no 
place  among  the  foundations  of  the 
city  of  God.  The  distinction  between 
home  and  foreign  missions  was  an  ad- 
ministrative convenience,  but  had  no 
spiritual  basis.  The  true  homeland  of 
the  church  was  “in  Christ  Jesus,"  and 


consideration  of  the 
religions,  one  by  one.  reveals 
^cacli  which^disqnalify 

ity  of  Hinduism,  whose  languages 
have!""  "or<^  meaning  "chaste”  appli- 
cable ,ncn ; to  the  stagnation  and 
( grcssiveness  of  Buddhism,  which 
sorin  ' from  i,s  condemnation  of  the 
phyjt  al  world  as  morally  evil ; to  the 
superstition  of  all  fetich 
nd  to  the  sterility  of  Is- 
moral  inferiority  of  its 
j(j  even  to  the  pantheistic  religions, 
.iff  Ihc  closer  our  study  of  these  re- 
one  by  one,  the  clearer  our  dis- 
lt  of  the  fact  that  they  fall  into 
entirely  apart  from  Christianity, 
it  they  arc  absolutely  inadequate 
nj  ct  the  needs  of  men. 

hey  do  not  meet  his  intellectual 
I'hcir  philosophy  of  the  world 
can  hold  its  own  in  metaphysics 

. — ...- moral  needs 

(I)  They  do 
' deal.  (2)  They 
without  to  enable 

ideal.  So  far  as  , 

at  all  they  present  an  ethical 


principles 

The  task  to  be  accomplished 
cign  missionary  operations  is  so  colos- 
sal and  all-embracing  in  its  scope  and 
outlook  that  only  the  best  trained  can 
hope  to  win  large  success  in  the  at- 
tempt. To-day  every  missionary  of  the 
gospel  of  Jesus  Christ  must  be  able  to 
interpret  that  gospel  into  terms  as 
broad  as  the  activities,  experiences  and 
aspiration  of  man,  and  make  it  vital  in 
every  phase  of  human  society  as  well 
as  in  the  life  of  every  individual  soul. 

The  foreign  missionary  in  every  field 
and  country  must  preach  and  propa- 
gate the  gospel  of  physical  cleanliness. 
He  n.ust  understand  how  filth  degrades 
the  character  of  all  who  do  not  rebel 
against  it.  This  means  the  understand- 
ing and  application  of  the  laws  of  sani- 
tation to  the  unfavorable  conditions  of 
the  East. 

. preach  the  gospel  of  pliysi- 


ed  from  a layman's  poi 
propose  to  speak  to  you 

^ 1^  dare  say  you  will  n 
of  the  East^whcrc8!  b 


world,  regard- 


As  to  the  sincerity  of  Oitjstjan 
verts  in  ffic  ^East,  Icj  me  ejq-  or 

ago  ' I was  travriffig  ii 


ionaries  arc  not  always  regarded  with 
favor  by  the  officials,  merchants  and 


others  with  whom  tin 
contact.  I have 

who  believed  in  missionary  work 
supported  It  heartily,  but  I have 


mountains  o?  western  Pcrsn. 

ioscPpart5  Persian  official.  After  our  business  was 
...a  over  this  man  spoke  to  m<.  and  told 

me  that  lie  was  a Christian  He  said 
lie  had  been  in  training  for  t'uc  Moham- 


Rrcncli  representatives  i 
shown  special  zeal  for  the  defence  of 
their  missionaries,  who  arc  almost  ex- 
clusively Catholics.  Whether  their  con- 
duct will  be  affected  by  the  abrogation 
of  the  Papal  Concordat  remains  to  be 
'ceil.  Germany  made  the  murder  of  two 
German  Cathqlic  missionaries  the  occa- 
sion of  the  seizure  of  an  important  Chi- 
nese port,  a large  area  of  territory,  and 
the  practical  control  of  an  entire  prov- 
ince. The  Government  of  the  United 
States  has  held  that  American  mission- 
aries in  foreign  Lands  were  entitled  to 
the  same  protection  as  American  mer- 
chants, or  any  other  class  lawfully  in 
such  lands. 

these  Asiatic  coun- 

obtained  for  missionaries. 
In  the  bigoted  empire  of  Turkey,  for  in- 
stance, the  zeal  of  the  French  govern- 
ment for  the  Catholic  missionaries  has 
forced  the  Ottomans  to  grant  them  one 
concession  after  another,  and  under  the 
“favored  nation"  principles  the  Protcst- 


medan  priesthood,  bi 

meeting  with  a Ncstorian  01  ....  — ...  w.„lvo  „„„  ullIK, 

his  reading  Ihc  Nesto-  Christian  powers  secured  from  China 
’*  — ' — express  stipulati  


1 openly 


best  honors  ... 
thoroughly  dcvcl- 
' deformity 


: will. 


world.  The  onlv 
Christianity  does  not  r_.._ 
world,  is  because  Christ  docs  1 . , . 
scss  Christians. 

Three  great  results  always  follow 
surrender  and  obedience  to  Jesus 


(2)  Guidance  as  to  personal  service 
for  God. 

(3)  Power  from  God  for  a work  be- 
yond all  human  strength. 

Two  things  wc  must  do  if  wc  arc  to 
let  Christ  be  in  any  real  sense  the 
Owner  and  Lord  of  our  lives.  (1)  Wc 
must  give  him  absolute  right  of  way, 

!ngWtorhirown  w?ll.,hrf2)8  Wc‘ 
ourselves  closely  to  the  great 
ary  enterprise,  determined 

speedy  evangelization  of  the  world. 

"Anywhere,  anytime,  anything, 
the  Son  of  God.  and  the  sons  of  me 
— From  address  al  llic  Student  V 

unleer  Convention  al  Nashville. 


conception  of  sin,  and 

(4)  They  arc  Morally 

The  chasm  between  their  ideal 
real  is  a widening  chasm.  (5) 
kills  the  moral  restraints 
lation,  and  their  pantheism  by 
(6)  They  fail  to  perceive 
:hc  inviolate  supremacy  of 

!fc  t t. 

women  and  children  they  are 
•'  They  deny  the  unity  of 


reality  atheistic,  except  Islam, 
whol:  monotheism  is  so  negative  and 
lical  as  to  deprive  it  of  uplifting 
They  renresent  the  search  of 
r God,  not  the  search  of  God  for 
! They  darken  true  natural  rc- 
Tlicy  do  not  advance  upon  i 

FathsJ-  They 

? slow  ment  of 
istrating  the  inadequacy  of  the 
Miristian  religions.  'I  hey  arc  sim- 
isiiitcgrating  before  the  movc- 
>f  the  world's  life,  or  arc  trans- 
it themselves  by  adoptive  imita- 
)f  Christianity.  They  arc  thus 
ing  their  own  inadequacy, 
lastly,  wc  might  say  what  might 
.....v  :cn  sa'd  a*  the  beginning— for  us 
die  ; carnation  closes  the  issue  of  com- 
""  religion.  Judaism  is  easily  su- 
i-Christian  religions, 


of  God  and 

Maker  when  ... 

oped  and  when  freest 
and  disease. 

He  must  teach  the  gospel  of  indus- 
try. The  Oriental  needs  perhaps  more 
than  any  other  class  to  know  that  in 
the  Kingdom  of  God  there  is  no  place 
for  idleness.  Self-supporting,  self-de- 
veloping and  self-directing  industries 
must  be  taught  and  insisted  upon. 

He  must  preach  the  gospel  of  a sane, 
safe  and  pure  society.  There  can  be 
no  dominant  church  of  God  without  a 
reformed  and  redeemed  society. 

He  must  preach  the  gospel  of  broth- 
erly love.  He  must  understand  how 
selfishness  stifles  the  Godlike  in  man 
and  how  brotherly  love  partakes  of  the 


serves  as  well  as  to  him  who  receives. 
The  missionary  must  preach  the  gos- 
' of  intellectual  development.  This 
clop  most  ii 

; intellects  c ....  _ 

ong  whom  he  lives. 

st  priach  the  gospel  o 


so  many  valuable  lives,  a 
labor  and  money,  which  would  be  more 
usefully  expended  at  home;  that  the 
missionaries  make  few  converts,  and 
that  those  they  make  cannot  be  trusted: 
that  by  attacking  the  religion  of  the 

people  about  them  the  missionaries  MB®?  7 

arouse  hostility  against  all  Christians;  ‘ Ilk'-  h>'  the  "'“y.  <>  lake  this 

-J  •*—  " ' " perpetual  °',P°r"in,ty  of  'xPrcssing  publicb 

anxiety  • Kr®Wudc  toward  the  Teh.r,„  nr. 


Chinese  converts  5 .....  ...  ... 

interfered  with  or  molested.  In  t 
minister  to  Japan  1 


source  of  embarrassment  an 
their  governments.  I have 
things,  and  things  worse 
-,:j  -t  .l,  missionaries. 


some  missionaries  he  had 
firmed  in  this  belief.  He 
embraced  Christianity.  He  .....  „„tll  

I saw  him,  living  among  Motanunedans,  gotiated  a treaty  which  granted  free- 

and  (hough  lie  assured  me  lie  was  not  dom  of  religious  worship,  and  some 

i ■ |rt?-  °".  acc0,,nl  of  his  change  of  years  later  the  representatives  of  the 

faith,  his  position  can  hardly  have  been  Christian  powers  intervened  to  bring 

at  one.  It  is  not  iasv  m about  the  abolition  of  the  old  anti- 

Ghristian  edict  The  last  treaty  nego- 
he  did.  'hated  by  'he  United  States  with  China 

a remarkable  arricfc  that  I think  it  worth 
while  to  quote  it  in  full,  as  follows: 


1 these, 

admitted  that  they  are  not  universally 
popular  among  their  countrymen  in  the 

Now  I am  not  going  to  discuss  the 
subject  in  detail.  In  the  first  place,  it 
would  be  useless  and  unpractical  to  do 
so.  The  real  question  involved  in  it 
has  been  settled  already  by  our  two 
nations.  Every  one  in  this  hall,  or  out 
of  it,  knows  that  neither  England  nor 
America  will  take  her  hand  from  the 
plow  and  abandon  the  field  of  foreign 
missions.  And  secondly,  if  that  ques- 

mcn  here  immeasurably  more  competent 
than  I am  to  examine  one  by  one  the 
statements  made,  to  show  how  far  they 
far  they  arc  false, 

. them,  to  what  extent  they 


gratitude  toward  the  Teller, 
for  their  unvarying  kindness  to  our  pco- 

nlc.  Wc  have  a large  legation  there  Gliristian  religion,  a 

and  about  a hundred  British  subjects,  Protestant  and  Roman ‘Catholic  churcli- 

but  wc  arc  entirely  dependert  upon  the  «.  ar<:  recognized  as  teaching  men  to 

American  Mission  for  all  r lig,0Us  of-  <1°  R"od  and  to  do  to  others  as  they 

would  have  others  do  to  them.  Those 

always  with  the  "!'°  Quietly  profess  and  teach  these  doc- 

1 hardly  trines  shall  not  be  harassed  or  p 


ss,  kisr„f!f  ’ 

certainty  of  reccii....  ...  ..... 
exaggerate  the  debt  of  gratitlul. 

another 


* To'  sum 
it  lies  in 

mission  w< 
difficult  nin 


however, 


e fact  is,  I tl 


t measure  with 
;e  and  send  put  men  to 
"■bo'hcr  the  Missionaries 


ip-.juii,  whether  citizen  of  the  United 
States  or  Chinese  convert,  who,  ac- 
cording to  these  tenets,  pcaccablv  teach- 
es and  practices  the  principli 


ate  work.  4nil 
nt  as  well  las 


you  q 


cign 


y part  I shall  n 
such  comprehensive  exar 


All  I wish  to  say,  and  what 
bound  to  say  is  this,  that  in  so  far  as 
my  personal  experience  goes  the  charges 
brought  against  missionaries  and  " 


of  Jiidsun  himself? 
"In  encouraging  young  m-n  to  come 
out  as  missionaries,  do  use  the  great- 
est caution.  One  wrong-hraded,  con- 
scientiously obstinate  man  would  ruin 
us.  Humble,  quiet,  persevering  men ; 
men  of  sound,  sterling  talents,  of  de- 
cent accomplishments,  and  some  nat- 
ural aptitude  to  acquire  language;  men 
of  an  amiable  and  yielding  timper,  will- 


Judaism  to  which  Jesus  c 

(lie  declared  inadequate,  and  which 
'nerseded  by  the  one  adequate  and 
religion — the  only  religion  of 
can  be  said : "I  came  forth 
iod,  and  I go  back  to  God  again." 
mi  address  at  the  Student  I’ot- 
Convenlion  at  Nashville. 


SOME  FACTS  IN  THE  MISSION- 
ARY LIFE  OF  THE  UNIVERSI- 
TIES OF  THE  CONTINENT. 

DY  KARL  FRIES. 


ex-Sccrctary  of  State,  and  Commis- 
sioner McFarland,  of  the  District 
of  Columbia,  were  likewise  related 
to  the  political  life  of  the  nations 
as  affected  by  missions.  An  address 
by  the  Educational  Secretary  of  the 
Movement,  Mr.  H.  P.  Beach,  upon  the 
necessity  of  regarding  the  rules  of  pro- 
priety in  mission  lands  and  the  Honor- 
able J.  A.  Macdonald's  laughter-evok- 
ing exposition  of  the  opportunity  which 
the  daily  press  has  of  aiding  the  mis- 
sionary cause,  were  other  indications 
of  this  largeness  of  view.  The  other 
speakers,  however,  kept  closer  to  the 
essential  factors  of  the  great  campaign. 
Mr.  John  W.  Wood’s  deeply  spiritual 
presentation  of  intercession  and  its  re- 
lation to  missions,  Mr.  Speer's  address 
on  the  inadequacy  of  the  non-Christian 
religions,  and  the  forceful  appeals  for 
reinforcements  voiced  by  Scotland's 
young  hero,  Donald  Fraser,  who  is  la- 
boring near  the  scenes  of  Livingstone's 
death,  Secretary  Arthur  J.  Brown's 
statesman-like  picturing  of  the  present 
crisis  in  China,  Bishop  Thoburn's  plea 
for  his  adopted  country,  India,  and  the 
apostolic  appeal  for  Mohammedan 
countries,  passionately  uttered  by  Dr. 
Zwcmer,  will  never  be  forgotten  by 
those  who  heard  them. 

A notable  feature  of  these  meetings 
and  one  which  suggests  the  depth  of 
interest  felt  by  the  audience  were  the 
two  collections  which  were  taken.  One 
of  these  netted  about  $1,200,  which  was 
contributed  as  an  expression  of  sym- 
pathy for  the  family  of  Rev.  W.  H. 
Stricklin,  who  lost  his  life  by  a street 
railway  accident  while  promoting  the 
interests  of  the  Convention:  the  other 
was  the  pledging  of  nearly  $90,000  to- 
ward the  expenses  of  the  Volunteer 
Movement's  work  during  the  coming 
quadrennium.  Probably  a like  sum 
was  never  before  raised  for  missions 
with  so  little  difficulty  and  an  absence 
of  all  pressure. 

It  must  not  be  supposed  that  the 
auditorium  meetings  were  the  only 
ones  held  during  these  memorable  days. 
Simultaneous  meetings  were  held  daily 
in  the  First  Presbyterian  Church;  and 
even  then  a second  outlet  was  neces- 
sary, which  was  furnished  by  the  stcre- 
opticon  lectures  given  in  the  Vine  St. 
Christian  Church.  Another  auxiliary 
contributing  to  the  success  of  the  Con- 
vention was  the  Missionary  Exhibit 
which  filled  the  two  floors  of  Watkins 
Hall.  On  the  lower  floor  was  a most 
attractive  and  varied  collection  of 
printed  material,  etc.,  illustrating  the 
varied  operations  of  foreign  mission 
boards  in  America  and  Great  Britain. 
Mission  study  class  exhibits  were  pe- 
culiarly interesting  and  suggestive. 
The  various  publications  of  the  mis- 
sionary societies  were  a surprise  to 
persons  who  did  not  realize  the 

in  the  cultivation  of  the  ?iome  con- 
stituency. In  the  upper  floor  of  the 
exhibit  hall  was  a bewildering  variety 
of  material  illustrating  the  environ- 
ment of  the  missionary  in  foreign 
countries,  the  methods  of  work  em- 
he  material  aids  used  by 
f outfit,  apparatus 


The  final  point  was  that  the  pres- 
entation of  Christ  to  all  mankind  is  the 
suoreme  business  of  the  church.  This 
was  placed  beyond  question  by  his 
narting  charge  to  preach  the  gospel  to 
every  creature.  Through  all  these 
centuries  the  charge  came  down  to  the 
present  generation,  telling  of  a task 
yet  unaccomplished,  of  a purpose  and 
desire  in  the  heart  of  our  ascended 
Lord,  for  whose  fulfilling  lie  is  wait- 
ing al  our  hands,  if  perchance  wc  were 
ready  to  do  his  will.  This  command- 


thc  missionary  life  of  the  universities 
on  the  continent  of  Europe,  owing  to  the 
fertilizing  influence  of  the  Student  Vol- 
unteer Missionary  Union  Conference  in 
Liverpool,  1896.  Students  from  most 
of  the  countries  on  the  European  con- 
tinent brought  back  a new  inspiration 
from  that  Conference,  which  in  sonic 
cases,  like  Holland  and  Switzerland,  led 
to  the  introduction  of  the  general  stu- 
dent Christian  movement;  in  others  like 
Norway,  Denmark  and  Germany  it  gave 
rise  to  a volunteer  movement,  which,  as 
far  as  Germany  is  concerned,  has  raised 
more  student  volunteers  in  these  ten 
years  than  had  sailed  during  the  previ- 
ous one  hundred  years.  The  same 
statement  is  probably  true  about  any 
country  in  Europe. 

But  when  wc  compare  t 


I hull 


m 


figures  of  work 


0nThe'  plres- 


dcclaration  of  ; 
in  the  nature  of  the  casi 
ent  practical  requirement  was  that  t 
life  of  every  individual  be  adjusted 
this  cud,  that  the  congregational  li 
be  adjusted  to  this  end,  and  tl 
be  a genuine  co-operation  of  all  tnc 
churches  to  accomplish  it. 

In  conclusion,  Dr.  Robson  pointed 
out  how  the  urgency  of  the  task  was 
emphasized  by  co-operative  move- 
ments in  the  divine  government  of  the 
world. 

—From  address  al  llte  Student  I'ol- 
unleer  Convention  al  Nashville. 


J.  CAMPBELL  WHITE. 


c door  of  my  breast  and  say.  Who 
I would  not  reply,  Martin 
would  say.  The  Lord  Je- 


lives  here? 

Luther,  but 

Paul  gave  utterance  _ 

practical  reality  in  his  hfe  when  he 


f the  continental 

universities  with  those  found  in  the  re- 
ports of  the  American  and  British 
movements,  the  question  naturally 
ccmcs  up,  "How  is  it  that  so  little  has 
been  done,  and  how  is  it  that  the  stu- 
dents of  these  continental  countries 
have  been  so  slow  in  taking 
in  the  evangelization  of  tl. . .. 

The  preponderance  of  the  British 

wmactVwinch'th-  ' 


which  practically  includes  everybody 
who  studies,  while  on  the  continent  of 
Europe  the  term  is  strictly  confined  to 
university  students,  but  this,  of  course, 
does  ^ not  nearly  explain  the  difference. 

comparatively  young,  filled 
invincible  spirit  of  enterprise  . 
longs  to  youth;  and  that  world-wide 
horizon  which  is  fostered  by  the  con- 
sciousness of  belonging  to  a nation 
which,  after  sinking  petty  difference- 

sion  of  an  entire  continent,  hay 
thing  to  do  with  the  explanation,  and 
yet  these  reasons  arc  not  exhaustive.  In 
seeking  the  "ultima  ratio”  I am  remind- 
ed of  an  expression  used  by  the  Gen- 
eral Secretary  of  the  British  Student 
Movement  in  explaining  certain  char- 
acteristics of  the  American  movement. 

for  "All  things  arc  possible  to  him  that 
' •'  ” ’ ‘ that  the  real  cxplana- 


CARE  OF  ONE’S  HEALTH  A 
,i  'INE  REQUIREMENT  AND 
HE  ESSENTIAL  OF 
MAINTAINING  PHYSI- 
CAL EFFICIENCY 

lY  DH.  HERBERT  LANKESTER. 
Secretary  of  the  Church  Mis- 
sionary Society,  London. 

said  lie  thought  it  was  only  ncccs- 
- spend  a very  short  time  in  cm- 
ig  the  first  part  of  the  subject, 
n and  docs  use  men  and  women 
grades  of  physical  and  mental 
h.  It  is  not  always  the  wise  nor 
that  arc  chosen.  Yet  everything 

man  or  woman  who  is^able  to 
.-  from  serious  illness,  who  is 
at  and  sleep  well  and  maintain 
Me  dy  mental  balance  is  the  r 


much  importance  in  the  difficult 
of  evangelizing  the  people? 
in  other  callings  have  to  practice 
self-denial  in  order  to  insure 
al  fitness,  and  ought  not  the 
' God,  whether  at  home  or 
same?  The  following 


1st  preach  the  gospel  of  human 

The  missionary  must  preach  and  teach 
the  gospel  of  redemption  for  I- 
man— not  merely  a redemption  tnat  is 
to  be  effective  only  after  death,  but  a 
redemption  that  begins  as  soon  as  the 
soul  opens  its  secret  chamber  to  the 
light  of  Jcsus^  Christ,  that  reveals  itself 
this  that  creates  the  home,  that  forms 
a new  society,  that  quickens  the  intel- 
lect, purifies  the  mind,  perfects  the  body 
and  saves  the  soul.  There  arc  no 
depths  to  which  this  gospel  cannot 
penetrate  and  no  heights  to  which  it 


The  experience  of  the  older  mission 
boards  has  proven  that  men  and  women 
possessing  the  absolutely  essential  spir- 
itual equipment  arc  the  most  successful 
if  their  intellects  arc  most  thoroughly 
trained  and  cultivated.  It  has  been  re- 
peatedly demonstrated  that  these  pos- 
sess the  most  reliable  judgment,  arc  the 
least  disturbed  by  unexpected  obstacles, 
arc  the  most  persistent  in  the  face  of 
prolonged  opposition,  arc  most  stable 
and  their  faith,  more  successful  in  deal- 
ing with  local  officials  and  the  educated 
classes,  arc  more  influential  with  all 
classes, ^arc  able  to  turn  successfully  to 

fail  to  produce  more  permanent  results. 

It  is  inevitable,  therefore,  that  the 
foreign  missionaries  of  all  Christian 
workers  should  be  most  thoroughly  ed- 
ucated and  possess  well-disciplined 
minds. 

—From  address  al  the  Student  Vol- 
unteer Convention  at  Nashville. 


judicious  missionaries,  and  I 
known  Christian  converts  of  a verj 
desirable  type,  and  I have  been 


But  the  picture, 
far  from  being  a dark  one. 

As  to  the  good  done  by  -missionaries, 
will  you  excuse  me  if  before  speaking 
of  my  personal  experience  I mention 
my  father’s?  He  was  a soldier,  one 
of  the  group  of  soldier  statesmen  who 
much  during  the  last  century  to 
ud  our  Indian  empire.  Sixty 

governing  British  . 

c heenme  aenua  nt-  . p.ia,e 


ords  I have  used  before  to-day,  that  if 
were  ever  again  an  administrator  or 
diplomatist  in  a non-Christian  country 


be  interfered 
molested  therefor.  No  rcstric- 
placcd  on  Chinese  joii 
rch  ‘ ** 

alike  conform  t 

and  shall  pay  due  respect  to  those  in 
authority,  living  together  in  peace  and 
amity  i and  the  fact  of  being  converts 


from  paying  legal  L. 

ied  on  Chinese  subjects  generally,  c 
ccpt  taxes  levied  and  contributions  fl 
the  support  of  religious  customs  at 

practices  contrary  t 

.l,h  _ot  if 

. — r Chinese  subjects; 

-.hall  the  native  authorities  make 
distinction  between  converts  and  11 


"Missionary  societies  of  the  United 
States  shall  be  permitted  to  rent  and  to 
perpetuity,  as  the  property  for 


I have  si 


such  societies,  buildings  or  lands 

, - - - al1  P-tf*5  of  ,tl,e.  Empire  for  missionary 

from  a purely  business  point  of  purposes  and,  after  the  title  deeds  have 
eminent  officia I,  far  sooner  J,ccn,  found  in  order  and  duly  stamped 

1 bv  the  local  authorities,  to  erect  such 

suitable  buildings  as  may  be  required 


build 

cd  with’  ..  . 
ary  Judson.  I 
an  article  on  Judson's  life, 
contributed  by  my  father 

Baptist  missionary  y 
alterable  spirit,  entirely  free  from  self- 
ishness, from  avarice,  from  all  the 
meaner  passions,  above  all 


May  I ■ 


there  he' ’became  acquaint-  ‘TO1*  ^ out  as  n 
American  Baptist  mission-  , . . no*  w,s*' 

" asts  c&ni's’s*?: 

the  Til-  htted  for  tl  ' ' ’ 


by  love  of  excitement, 
venture,  or  by  the  glamor  of  th 
It  lias  a wonderful  glamor,  ai 


frying  on  their  good  wor_ 

I lie  foregoing  15  sufficient  to  show 
that  the  diplomatic  and  consular  repre- 
young  sentativei  of  the  United  States  and  the 
1 con-  American  missionaries  must  necessarily 
ies  to  ,ave  important  and  close  relations  with 
>urage  cacl'  o'11''-  This  would  be  so  if  the 
ncstly  practice  of  exterritoriality  were  the  only 
really  bon<1  for  bringing  them  together.  But 
lo  not  the  precision  with  which  our  treaties 
ar  ad  havc  bccn  drawu  with  the  Asiatic  gov- 
East.  crn"’en‘s.  l’ 


meaner  passions,  aoovc  an  as  a man  or  -,n;„ _•>  > I“‘  Vi  \ 

real  humility.  Judson's  labors  and  suf-  n*f  !or  .many  a J™ r-  1B,,t 

,n-  ,t^c^rih„4  hi.  Paft  °‘  a missionary  s work,  a< 


SPIRITUAL  PREREQUISITES  FOR 
THE  ATTRACTIVE  PRESEN- 
TATION OF  CHRIST 


of  the  Bible,  his  long  imprisonment 
fetters  by  the  Burman  king,  his  struggle 
against  failing  health,  finally  his  death. 
The  article  ends  by  telling  of  “very  im- 
portant services  he  rendered  to  the 
British  government,"  of  the  "informa- 
tion and  advice"  given  by  him  lo  suc- 
cessive administrators  of  the  province, 
of  his  coming  forward  as  "a  powerful 
auxiliary  to  a diplomatic  mission"  ready 
to  "devote  his  great  ability  and  thor- 
ough acquaintance  with  Burmah,  its 
princes,  and  its  people  to  aid  in  the  con- 
duct of  negotiations."  Finally  the  ar- 
ticle dwells  on  the  fact  that,  though  the 
Burmese  were  his  particular  charge,  the 
British  soldier  shared  his  love  and  sym- 
pathy, and  that  n ~ 


missionary's  work,  a 
' ' he  work  of  c 

drudgery.  1 


missionaries,  ; 

s taken  in  securing  the  free  excr- 
of  their  labors  and  in  marking 


representatives  in  those  countries 
and  of  obligation  and  privilege  on  the 
part  of  the  missionaries  which  neither 
can  disregard. 

' happy  to  say  that,  with  a ‘ 


itself  a labor  of  years.  Judson  used 
often  to  sit  and  study  his  Burmese  for 
twelve  hours  ' ■ 

and  as  I have 

yBible '°  Th2P!t,C.hrt  Fa>.  ^ have  properly  interpreted  The 

1st  be  reidv  to  f-ice  ifl  once  saw  sPlrit  o(  'heir  Government,  and  in  their 
a.c5  1 A_on“  7™  relations  with  the  powers  to  which  they 


missionary  attempt 

manner  or  an 


e road 


of  < 


> bless  I 


I find  this  article  between  one  upon 
the  British  administration  of  Central 
India  and  one  describing  the  battles  of 
the  second  Sikh  War,  in  both  of  which  . • 

spheres  of  action  the  writer  had  served. 

It  is  written  not  by  a missionary,  but 

' administrator,  who  'lv'S3"“ 


y,  especially  after  a short  t 

'lit  to  be  a highly  trained 
) be  of  great  value  t ’ ' 


should  1 .. 

lowship  of  God.  This  was  necessary 
for  the  prophets,  it  was  necessary  for 
Girist,  and  it  was  the  secret  of  the  vic- 
tory of  the  early  apostles.  All  great 
workers  realized  that  they  were  identi- 
fied with  God  and  that  the  ultimate 
success  of  their  work  was  as  much  his 

“Lord . 

cried  Luther.  This  assurance  w 


distinctive  work  of 
to  be  done.  He  is  there  to  present 
Christ  to  the  nations.  That  aim  puts 
no  limit  on  the  methods  of  the  work  he 
may  use.  Everything  that  raises  the  in- 
dividual life  or  the  social  life  of  a man 
and  conforms  him  more  to  the  ideal  of 
Christ  comes  within  the  sphere  of  his 

> lead  to 


had  ruled  British  Burmah  itself, 
had  the  best  means  of  knowing  whether 
Judson  did  good  or  harm.  May  not 

against' thc°criticisms  I have  mentioned? 


bad  Pcrsi:  

—s  —e  Afghan’^  language, 

'Christ  is  the  Son  ol  Goc."  He  re- 
peated the  remark  twice,  receiving  each 
time  a monosyllable  answer,  and  then 
lie  sheered  off,  having  apparently  no 
more  Persian  at  his  command.  This  is 
the  sort  of  thing  which  cause!  the  enemy 
lo  blaspheme.  And  remember  Judson's 
warning.  Do  not  be  templed  to  spir-  Sund 
pride.  Do  not  stand  aloof  and  had 
dinlomatist  or  the  a 
he  soldier,  because 
r views  arc  not  what  yours 

you  camot  know — 
trying  10  do  their 
.•cr  look  down  upon 


relations  with  the  powers  ti 
have  been  accredited  and  to  tncir  c 
trymen  engaged  in  the  mission  > 
they  havc  shown  that  they  were  the 
rcsentatives  of  a Christian  nation.  Judged 

iii  " ' 

ican  diplomatist  in  the  East 
steamed  into  the  Bay  of  Yeddo  with  his 
formidable  squadron  which  filled  the 
subjects  of  the  Shogun  with  fear  and 
amazement,  lie  gave  them  their  first  les- 
' Christian  institutions.  When 
free  intercourse  which 


duty.  Above  all,  r 


in  the  spirit  of  Judson,  then  go,  R00(i  M 
od  be  with  you.  Ilia  he  will  be  foeby, 
f ■—•'"  >•'>'  >■•<•  shadow  of  a 


But  I havc  seen  enough  of  the  work  of 
the  missionaries  to  know  that  there  arc 
among  them  a very  great  number  of 
devoted  and  able  men  "hose  work  iM's 

lives  of  those  I*1  have  known  havc  been 
almost  without  exception  an  example  to 
all  about  them — an  example  which 
of  their  detractors  would  do  well  ti 
low.  Many  of  them  havc  been  m- 
the  highest  culture.  I have  : 

known  sny  class  of  men  in  the  East  THjr  RELATION  OF  CHRISTIAN 


. . had  been  maintained  with  .... 

^admin-  emirc|y  amJ  publj 

as  was  the  Commodore's  invariable  cus- 
tom, was  held  on  the  open  decks  of  all 
his  vessels.  One  of  the  most  useful  of 
all  our  ministers  to  Japan  was  Townsend 
Harris.  During  that  unique  negotiation 
with  the  then  inexperienced  and  simple 
Japanese  which  resulted  in  the  treaty 
of  1858,  he  records  in  his  diary:  "I 
shall  be  both  proud  and  happy  if  I can 
be  the  humble  means  of  once  more  open- 
ing Japan  to  the  blessed  rule  of  Chris- 
iiv  * Vnn  nm.  familiar  with  the 
ly  the  late  Colonel 
. ..  . ..  .nost  able  and  useful 
r diplomats,  and  of  Mr.  Conger, 


recently  returned  from  Peking  ladencd 


Nashville. 


fererj  0 


iialaflous  counti 
dgcjaf  the  l; icl 


greatest  bclieveth."  Is  n< 


said,  "I  am  crucified  with  Christ,  ... .. 
thclcss  I live;  yet  not  I,  but  Christ  liv- 
cth  in  me.”  In  both  cases  their  attitude 
was  merely  a recognition  of  the  truth 
which  Christ  declared  when  he  said: 
"Yc  call  inc  Master  and  Lord:  and  yc 
say  well:  for  so  1 am."  Nothing  can 
damcutnl  fact,  that  Girist  is  the  right- 
ful Owner  and  Master  of  all  our  lives, 
with"'  price. '°U"Fced  ' t^e  church^of 
God,  which  he  has  purchased  with  his 
own  blood."  "All  things  arc  yours: 
and  ye  are  Christ’s."  'T  beseech  you 
therefore,  brethren,  that  ye  present  your 
bodies  a living  sacrifice,  holy,  acccpta- 


il  of  the 


greater  things  than  wc  over  in 
remember  that  nothing  but  tile  s: 
plicit  dependence  011  God  by  fail 
insure  continued  progress.  The  n 
von  build  on  your  prestige  or  on 
success,  your  real  strength  v 


THE  NON -CHRISTIAN  RLLIG- 
IONS  INADEQUATE  TC 
MEET  THE  NEED  OF 
MEN. 


function  of 
and  lungs  and  heart,  some  knowl- 
edge'^f  the  simpler  diseases  of  the  dif- 
' 1 -rgans,  and  some  ideas  <>f  what 

id  what  not  to  do  when  sickness 
r accident  occurs. 

\ Missionary  has  no  right  to  go  to  a 
1 ' — country  without  some  kuowl- 
fact  that  many  of  the  dis- 
great  extent,  preventable. 
He  tjjght  to  understand  something  of 
the  iuportancc  of  guarding  against  *l— 

effect  of  the  rays  of  i"-  1 

need  of  scrupulous 
drink  He  specially  cautioned  his  hear- 
ers ajninst  necessarily  taking  the  advice 
' "issionaries  who  had  always  had 
health.  There  arc  some  people 
. heat,  and  others 
digestive  tract  is  of  such  a char- 
hat  a poor  typhoid  bacillus  cannot 
lodgment  anywhere.  But  it  is 
think  that  all  are  made  that 

amount  of  medical  training  must 
missionary  i 


specially  adapted  t 

He  mentioned  the  laci  inai  in 
Dr.  Harford  had  established  a 
training  institution — Livingston 
-in  which  there  were  three  dif- 
courscs  of  nine,  six  and  three 
h,  papers  in  connection  with 
t lie  found  in  the  exhibh. 
his  experience  tl 


military  c 


, Further,  I havc  found 

knowledge  of  the  people,  of  their  missions, 
question  about  the  strenu-  customs  and  feelings,  the  missionaries  The  greater  part  of  the  er.tire  foreign 
• • ■ ■—  - - » ^ *s-—  — a- — 1.  tea — pflt  forth  by 


IK  1 


ic-:  here  also  the  library 
which  he  uses  was  exhibited,  and  some 
300  selected  books,  suggested  for  stu- 
dents, pastors,  and  others.  The  Move- 
ment had  printed  in  the  Handbook  an 
annotated  list  of  these  volumes,  which 
is  in  itself  a unique  contribution  to 


In  spite  of  the  emphasis  and  clear- 
ness with  which  this  ownership  and 
lordship  of  Girist  arc  enforced,  nothing 
is  more  evident  than  the  practical  denial 
of  the  fact  in  the  lives  of  multitudes  of 
professing  Giristians.  Girist  could  say 


lead  along  them  walk  side  by  side  with 
Girist. 

There , 

ousness  of  the  missionaries’  life,  but 
activity  never  regenerated  a man.  The 
only  conquering  power  is  spirituality, 
and  that  can  only  be  obtained  and  main- 
tained in  the  fellowship  of  Christ.  Hud- 
son Taylor  seemed  to  hear  God  saying 
to  him.  “I  am  going  to  evangelize  in- 
land China,  and  if  you  walk  with  me  I 

partnership  has  been  predominant  am 
overwhelming  wherever  God  has  tri 
uniphed.  It  was  conspicuously  so  in  thi 
time  of  the  Welsh  Revival.  Human  in 
struments  were  forgotten  in  the  over 
shadowing  of  the  power  of  God. 

(2)  It  is  necessary  to  maintain  spir 
itual  sensitiveness.  For  the  hcathci 
lands  arc  not  hotbeds  for  saints.  Y01 
live  there  among  circumstances  that  al 
tend  towards  coarsening,  seeing  no  inai 
better  than  yourself,  and  surrounded  bi 
a social  conscience  which  does  not  cal 
out  for  holiness.  If  a man  is  not  to  sue 
cumb  to  this  he  must  live  constantly  ii 


ir  character  will  only 
Christ,  not  on  Social  conscience.  The 


such  a claim.  A minister  in  the  north 
of  Scotland  met  McCheyne  in  private 
and  heard  ’ " ' ” "" 


1 had  such  knowledge  of  the  native 
languages.  This  point  has  often  been 
made  the  subject  of  remark.  It  stands 
to  reason  that  the  command  of  lan- 
guage needed  to  enable  a man  to  argue 
upon  religious  and  metaphysical  ques- 
tions is  far  greater  than  that  required 


Student  Vol-  with  honors;  both  of  whom” .... 

staunch  friends  and  supporters  ol  the 
missionaries.  I might  enumerate  others 

I am  doubtless  addressing  some  young 


MISSIONS  TO  DIPLOMACY. 


for  I 


e discharge  of  ordinary  official  o 


.....  a rule,  for  ahead  of  the  officials.  mission  c.. u , 

That  fact  also  is  easy  to  understand.  the  Christian  churches  of  the  world  i: 

Vnd  it  enables  the  judicious  missionary  directed  towards  Asia.  Across  that  vast 
o afford  at  times,  as  Judson  did,  the  continent  from  west  to  cast  stretch  a 

nost  valuable  aid  to  the  official  who  scries  of  non-Christian  countries— the 

vill  consult  him.  Turkish  Empire,  Persia,  Tibet,  Giina, 

Of  course,  as  I havc  said  before,  all  Korea  and  Japan.  The  first  two  are 

missionaries  arc  not  judicious.  I have  ruled  by  tyrants  inspired  by  a bitter  ha- 

,wn  some  who  were  injudicious,  and  tred  to  Giristianity,  and  

injudicious  missionary  can 


you  that  there  opens  up  in  the  Far  East 
a wide  field  of  usefulness  and  honor  for 
the  Christian  citizen  of  our  republic, 
who  is  so  fortunate  as  to  go  to  those 
lands  as  the  official  representative  of  his 
country.  But  I address  a still  larger 
number  of  young  men  who  are  resolved 
to  enter  the  great  niission  fields  of  Asia 
and  to  devote  their  lives  to  this  most 
noble  of  all  causes.  It  will  be  a satis- 
faction to  them  to  know  that  many  of 
their  predecessors  in  their  humble  avo- 
cation havc  been  able  to  render  most 
valuable  service  to  the  world  and  espe- 
lly  to  our  own  Government,  i 


Injudicious  diploi 

cnee,  though  I confess  that  when  I find  from 
myself  addressing  a missionary  confer-  termed 


..  id  none  of  them  nection  with  the  diplomatic  intercourse 
pi  Japan  havc  any  of  the  restraints  of  the  western  nations  with  the  Far 
constitution  or  an  orderly  adminis-  East. 

an  of  justice  and  law.  I"  the  negotiations  which  resulted  in 

ir  these  reasons  the  Christian  na-  the  first  treaty  ever  made  by  China  with 
have  found  it  necessary  to  exact  a Christian  nation— that  of  Russia 


c doubts  on  the  subject. 

Altogether,  so  far  as  my  experience 
goes,  missionaries 


of  the  country  in  which  they  reside,  and 
who  arc  gentle  and  considerate  and 
courteous  to  all  about  them,  very  rarely 
get  into  trouble,  and  arc  a help  not  a 
hindrance  to  their  countrymen.  Of 
course  they  do  get  into  trouble  oc- 
casionally, and  deplorable  outrages  oc- 
•*—  "heathen’  a"  «« 


Ihc  laws  the  Christian  nations  in  thoic  countries 


from  their  laws  and  jurisdictions, 
purposes  they 


lomatic  missions  which  visited 
When  the  British  Government  w 

y with  them  the  ter-  ing  arrangements  to  send  Ihc  

would  hate  if  in  their  Lord  Macartney  embassy  to  Peking  ii 


other,  diplomatic 
1 general  'll  may  be 

-..u,  — ertain  exceptions,  that 

1 American  citizen  resident  or  found 
e countries  when  charged  with  a 
n offence  against  trie  local  law 


preter,  and  the  secretary  of  the  embassy 
records  that  "in  all  the  British  domin- 
ions not  one  person  could  be  procured 
properly  qualified."  and  that  after  much 
inquiry  two  Christian  Chinese  students 
the  mission  college 


o our  generation 


: “Why 

Lord,  Lord,  and  do  not  the 
ch  I say?"  And  he  could  religions 
y it  to  our  generation;  could  ' 


milted  to  the  Christian  faith,  but  our 
belief  in  Christianity  does  not  mcapaci- 
itly  ami  fairly.  Men  cannot 
anproach  these  religions  with 
lutcly  neutral  mind,  and  — 


qualified  ti 


. :rly.  Indeed,  the  spirit 
of  religious  ‘toleration  is  at  times  one 
of  the  diffiulties  with  which  the  mis- 
sionary has  to  contend.  I remember, 
for  example,  talking 


if  found  guilty  the  punishm' 

meted  out  by  such  officer.  American 
citizens  also  enjoy  other  privileges  in 


II  religions  are  good.  The  Mohamme- 


.)  Mecca  when  they  pray,  and  The  system  of  exterritoriality  is  o 

the  Hindus  pray  to  Vishnu  and  Shiva  which  makes  the  governments  where 

and  other  gods,  and  the  Sahib-lok  pray  is  enforced  very  restive,  and  they  lex 

— Bjfjlj  ' J — less  impatiently 


custom  must  be  tned  by  his  

representative,  and  Naples,  Italy,  who  were  engagcJ  for 

..  .^3,  servict 

The  well-known  English  missionary 
id  interpreter.  Dr.  Morrison,  who  first 
unstated  the  Bible  into  Chinese,  was 
e chief  interpreter  of  Ihc  second  Brit- 
1 embassy  in  1816,  and  he  acted  as  the 
heal  interpreter  and  trusted  adviser  of 
* BnTish  government  and  of  the  East 
lpany  at  Canton  for  twenty- 
During  the  Opium  War  o' 


Christian  countries  "w&ffi 
time  to  detail.  On  tliis  accoi 
moonlight  night  American  diplomatic  representatives 

e Brahmin  and  Asia  have  more  intimate  and  respor... 

his  real  views.  The  ble  duties  towards  their  countrymen 


e accredited  to  Christian  pow-  India  Company 


zv-  ' k'-.'-c  negotiations,  Dr. 

uutzlaff,  the  German  missionary  and 
historian,  was  in  the  employ  of  the  Brit- 
“ interpreter  and  ad- 


v them  fairly  as  atheists  here  jelow. 


irist,  and  to  sanctification  in  the 
contact  of  this  man. 

be  sought,  not  for  the 
power  his  fellowship  gives,  but  for  his 
own  sake.  Not  by  us  as  missionaries, 
can  say  with  Zinzendorf,  "I  have  only 
one  passion  and  that  is  He,"  he  only. 


the  time  when  it  may  be  abolished.  " For 
nearly  half  a century  after  Commodore 
gates  _of  Japan, 


ish  government,  a 


Sahib-lok 

Christ,  but 

Nayayan,  the  Lord,  to  whom  all  these 

differences  are  nothing."  It  is  not  easy,  - 

I imagine,  to  argue  with  a man  who  Perry  opened  ....  „ — 
holds  the  comprehensive  faith.  Even  , country  labored  under 

Mohammedans,  whom  many  — 1 

1 as  specially  fanatical.  — , — — „ ^ w, .......  ....  . 

toleration  to  a man  who  treats  non  which  guaranteed  freedom  of  re-  by  the  American  government.  Mr.  Rob- 

rcspect,  and  asks  hgious  belief  and  worship  ar,d  the  other  erts,  was  appointed  in  1832  to  negotiate 

•"*  u--*  — ' eration  a treaties  with  Siam  and  other  Oriental 

adminis-  countries,  he  had  first  to  go  to  Canton, 


^territorial  later  date. 


regard  as  specially 
much  toleratii 
religion 

for  a 

explaining 


! 


THE  NON-CHRISTIAN  RELIGIONS  INADEQUATE 


95 


And  just  as  the  non-Christian  religions  are  inadequate  to  meet 
alike  the  intellectual  and  the  moral  needs  of  men,  so  they  are  utterly 
inadequate  to  meet  the  social  needs  of  men.  Religions  which  deny 
to  one-half  of  society  the  right  to  the  truth  cannot  meet  the  social 
needs  of  mankind.  Religions  which  proclaim  that  women  may  be 
lied  to  sinlesslv  are  anti-social  in  the  very  principles  upon  which 
they  rest,  and  I should  be  almost  willing  to  rest  the  whole  case 
against  the  adequacy  of  the  non-Christian  religions  here.  There 
is  not  one  of  the  non-Christian  religions  that  does  not  permit 
polygamy,  and  so  make  impossible  anything  like  the  Christian  home. 
Miss  Griswold  was  speaking,  in  the  Japan  section  meeting  this  after- 
noon, of  the  pathetic  desire  of  many  people  in  Japan  to  learn  about 
the  constitution  of  the  Western  home.  As  she  went  to  and  fro,  she 
said,  even  among  the  country  villages  she  always  found  the  people 
eager  to  sit  down  with  her  and  talk  about  the  home.  They  had 
heard  of  a better  social  organization  than  theirs,  and  they  were 
anxious  to  know  wherein  the  secret  of  it  was  to  be  found.  More 
than  one  Japanese  statesman  in  earlier  days  beheld  a revelation  in 
Christian  home  life.  We  hold  here  in  our  Christian  faith  the  one 
secret  of  a pure  social  life,  speaking  with  reference  to  the  relation 
of  sex  to  sex  and  of  the  adult  to  the  child.  The  non-Christian  re- 
ligions condemn  women  in  principle  or  legal  right  to  the  place  of 
chattel  or  of  slave.  The  very  chapter  in  the  Mohammedan  Bible 
which  deals  with  the  legal  status  of  woman,  and  which  provides  that 
every  Mohammedan  may  have  four  legal  wives,  and  as  many  con- 
cubines or  slave  girls  as  his  right  hand  can  hold,  goes  by  the  title 
in  the  Koran  itself  of  “The  Cow.”  One  could  get  no  better  title 
to  describe  the  status  of  woman  throughout  the  non-Christian  world. 
I gladly  acknowledge  the  exceptions,  but  I am  setting  forth  the 
general  facts  and  principles.  My  friends,  a religion  which  denies 
to  woman  her  right  place  in  society,  which  even  proclaims  that  no 
woman,  as  a woman,  can  be  saved,  as  Buddhism  does  proclaim,  can- 
not meet  the  social  needs  of  humanity. 

These  religions  cannot  meet  the  social  needs  of  men  because 
they  are  absolutely  incapable  of,  and  inconsistent  with,  progress. 
Now  there  are  three  great  elements  in  religion:  the  element  of  fel- 
lowship, the  element  of  dependence,  and  the  element  of  progress. 
The  non-Christian  religions,  I grant,  satisfy  man’s  sense  of  depend- 
ence, but  they  have  no  message  to  deliver,  as  I hope  to  show  in  a 
moment,  to  his  need  of  fellowship;  and  I say  here  that  they  have 
no  word  to  speak  to  his  absolute  necessity  of  progress.  Every  one 
of  the  non-Christian  religions  to-day  is  bound  up  with  a degenerat- 
ing civilization ; and  the  peoples  who  live  under  the  non-Christian 
religions  are  making  no  progress,  are  even  slipping  socially  back- 
ward, save  as  they  break  free  from  these  old  restraints  and  feel  the 
transforming  power  of  the  Christian  principles.  It  is  true  of  Islam. 
Have  you  ever  thought  upon  the  significant  fact  that  almost  all 


g6  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

the  deserts  of  the  world  are  under  the  faith  of  Islam?  Wherever 
Mohammedanism  has  gone,  it  has  either  found  a desert  or  has  made 
one.  Twelve  hundred  years  ago  it  bound  down  all  human  life  in 
the  Arabian  institutions  of  the  seventh  century,  and  until  this  day, 
and  so  long  as  Mohammedanism  abides  in  the  world,  progress  will 
be  inconsistent  with  that  faith.  It  is  just  as  Lord  Houghton  put  it: 

“So  while  the  world  rolls  on  from  age  to  age 
And  realms  of  thought  expand, 

The  letter  stands  without  expanse  or  range, 

Stiff  as  a dead  man’s  hand.” 

And  that  which  is  true  of  Mohammedanism  is  essentially  true  of 
all  the  non-Christian  religions.  Not  one  of  them  is  capable  of,  or 
consistent  with,  progress.  Japan  offers  no  exception.  “Japan,” 
said  the  “Japan  Mail,”  not  long  ago,  “is  an  interesting  country.  It 
has  been  an  interesting  country  for  the  last  forty  years.  The  mori- 
bund condition  of  its  only  religious  creed  is  certainly  not  the  least 
interesting  feature  of  its  modern  career.”  Japan’s  progress  has 
sprung,  not  from  Buddhism,  but  from  an  abandonment  of  Bud- 
dhism. 

And  yet  once  more,  the  non-Christian  religions  are  inadequate 
to  the  social  needs  of  men  because  every  one  of  them  denies  the 
unity  of  mankind,  Hinduism  with  its  caste,  Confucianism  with  its 
conceit,  Islam  with  its  fanatical  bigotry,  and  Buddhism  with  its  dam- 
nation of  all  women.  It  was  given  to  Buddha  in  his  destiny  never  to 
be  born  in  hell,  or  as  vermin,  or  as  a woman.  “A  Brahman,”  says 
the  Code  of  Manu,  the  highest  Hindu  law  book,  “may  take  posses- 
sion of  the  goods  of  a Sudra  with  perfect  peace  of  mind,  since 
nothing  at  all  belongs  to  the  Sudra  as  his  own.”  To  be  sure,  the 
phrase,  “The  fatherhood  of  God  and  the  brotherhood  of  man,”  is 
a common  phrase  throughout  the  world,  and  some  of  our  Oriental 
visitors  used  it  as  a very  familiar  phrase  in  Chicago,  at  the  Parlia- 
ment of  Religions  years  ago;  but  the  ideas  of  the  fatherhood  of  God 
and  the  brotherhood  of  man  are  alien  to  all  the  non-Christian  na- 
tions. Both  of  these  great  conceptions  are  sheer  plagiarisms  from 
the  Christian  revelation.  When  all  the  world  comes  to  us  to  borrow 
our  phrases,  it  only  makes  confession  of  its  own  lack  of  the  con- 
ceptions which  those  phrases  imply.  Every  one  of  the  non-Christian 
religions  cuts  humanity  up  into  sections  and  bars  from  privilege 
great  bodies  of  mankind. 

And  now,  lastly,  just  as  the  non-Christian  religions  are  inade- 
quate to  meet  the  intellectual  and  the  moral  and  the  social  needs 
of  man,  so  they  are  inadequate  to  meet  his  spiritual  needs.  For  one 
thing,  all  these  non-Christian  religions  are  practically  atheistic.  Dr. 
Dwight’s  pasha’s  god  amounts  to  no  god  at  all.  Hinduism  has 
333,000,000  gods,  but  the  man  who  has  333,000,000  gods  has  no 
god  except  himself.  Buddhism  deliberately  denies  the  existence  of 


THE  NON-CHRISTIAN  RELIGIONS  INADEQUATE 


97 


any  god.  “Buddha,”  says  Max  Muller:  “denies  the  existence,  not 
only  of  the  Creator,  but  of  any  absolute  being.  As  regards  the  idea 
of  a personal  Creator,  Buddha  seems  merciless.”  These  great  non- 
Christian  religions  have  no  satisfying  word  to  speak  to  man  about 
God.  They  represent,  as  they  actually  are — and  this  is  the  most 
charitable  view  that  you  can  take  of  them — they  represent  the  gro- 
ping search  of  man  after  light.  They  show  us  the  non-Christian 
peoples  groping  blindly  around  the  great  altar-stairs  of  God,  the 
more  pitifully  because  they  do  not  know  that  they  are  blind.  As 
over  against  all  these,  as  the  Bishop  said  a moment  ago,  Christianity 
stands  as  the  loving  quest  of  God  after  man,  the  full,  rich  revealing 
of  His  light  and  life,  the  unfolding  of  His  love  toward  His  children, 
whom  he  has  come  forth  to  seek  in  a way  of  which  none  of  the  non- 
Christian  religions  has  ever  dreamed. 

They  are  inadequate  to  meet  the  spiritual  needs  of  men,  because 
they  have  never  taught  men  to  say  “Father.”  Not  one  of  the  great 
non-Christian  religions  contains  the  conception  of  God’s  loving 
fatherhood.  By  so  much  as  we  love  to  call  Him  Father,  by  so  much 
as  we  shall  delight,  when  we  go  away  from  here  to-night,  to  kneel 
down  alone,  in  all  the  joy  of  our  own  dear  and  loving  intimacy  with 
Him,  and  call  Him  by  the  precious  name  in  which  Christ  revealed 
Him,  by  so  much  are  we  under  the  noble  duty  to  make  our  Father 
known  to  all  our  Father’s  children  throughout  the  world. 

And  these  non-Christian  religions  are  inadequate  to  meet  man’s 
spiritual  need  also,  because  they  speak  to  him  no  word  of  hope.  Mo- 
hammedanism has  no  word  of  hope  to  speak  to  him.  When,  after 
a little  while,  the  honest  man’s  heart  has  revolted  from  its  idea  of 
a sensual  paradise,  whither  can  he  turn  for  hope,  except  where  poor 
Omar  turned? 

“One  moment  in  annihilation’s  waste, 

One  moment  of  the  well  of  life  to  taste. 

The  stars  are  setting. 

And  the  caravan  starts  for  the  dawn  of  nothing. 

Oh,  make  haste.” 

What  better  syllable  of  hope  does  the  Mohammedan  world  know? 
And  some  of  you  will  recall  the  lines  of  the  old  folk-lore  song  in 
southern  India: 

“How  many  births  are  past  I cannot  tell ; 

How  many  births  to  come  no  man  can  say. 

But  this  alone  I know,  and  know  full  well, 

That  pain  and  grief  embitter  all  the  way.” 

In  those  first  days,  when  the  great  hope  first  shone  on  men,  men 
realized  that  the  great  hope  was  the  hope  of  Christ,  that  those  who 
were  without  Christ  were  without  God,  and  also  without  hope.  I 
know  it  is  narrow  to  speak  so  to-day;  but  we  are  content  here  in 
this  conference  to-night  to  be  as  narrow  as  Jesus  Christ,  the  only 


98  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

Savior ; and  as  Paul,  the  greatest  heart  that  ever  went  out  to  make 
Him  known  to  the  world. 

And  now,  if  anything  needs  to  be  added,  before  we  close,  to 
what  I have  said,  I think  it  may  be  put  very  briefly  in  two  simple 
statements. 

In  the  first  place,  the  great  non-Christian  religions  are  con- 
fessing their  inadequacy,  even  in  our  own  ears.  I have  seen  myself 
— and  my  life  has  been  no  long  life — I have  seen  great  non-Chris- 
tian religions  die.  I have  seen  Confucianism  slain  in  Korea.  I have 
seen  Shintoism  publicly  degraded  from  the  status  of  a religion  to 
a mere  code  of  court  etiquette  in  Japan.  We  are — all  of  us  are — 
witnessing  now  one  of  the  greatest  religious  transformations  that 
ever  took  place  in  the  non-Christian  world  passing  over  Hinduism. 
There  is  a very  interesting  letter  in  the  Life  of  Phillips  Brooks,  writ- 
ten from  Calcutta  to  his  brother  Arthur,  after  Phillips  Brooks  had 
had  an  interview  with  Keshab  Chandar  Sen.  Phillips  Brooks 
thought  that  he  saw  in  the  rise  of  the  Brahma  Somaj  a great  schism 
running  through  Hinduism  that  was  to  issue  in  a reform  move- 
ment that  would  bring  up  in  India  great  masses  of  men  to  a pure 
theistic  conviction,  from  which  they  would  be  ready  to  step  over 
into  a Christian  faith.  If  you  will  compare  the  actual  facts  to-day 
with  Phillips  Brooks’  prophecy,  you  will  see  that  he,  not  at  all  un- 
naturally, but  entirely,  misread  the  signs  of  the  coming  days.  Why? 
Hinduism  has  so  readjusted  itself  as  to  make  it  unnecessary  for 
the  Brahmos  to  revolt  from  it.  It  has  simply  made  room  in  its 
expansive  folds  for  the  ethical  conceptions  of  Christianity,  so  that 
it  is  comfortable  for  a man  who  wants  to  hold  those  conceptions 
to  stay  inside  the  Hindu  faith  and  live  the  Hindu  life,  if  that  is 
his  desire.  Hinduism  is  engaged  in  a great  apologetic  adaptation. 
All  the  great  non-Christian  religions  are  disintegrating,  or  under- 
going some  form  of  significant  transformation.  What  Mr.  Griffith 
Jones  says  in  “The  Ascent  Through  Christ”  is  manifestly  true.  “The 
nations  called  Christian  are  everywhere  pressing  hard  upon  all  other 
nations.  Western  civilization  in  all  directions  is  disintegrating  both 
the  customs  of  savage  nations  and  the  more  stable  civilization  of 
the  East,  and  it  is  everywhere  being  shown  that  in  this  general 
break-up  of  old  and  effete  orders  there  is  an  imminent  peril.  For 
where  our  civilization  penetrates  without  our  religion  it  is  invari- 
ably disastrous  in  its  effects.  It  never  fails  to  destroy  the  confidence 
of  subject  races  in  their  own  creeds  and  customs,  without  furnishing 
anvthing  in  place  of  their  sanctions  and  restraints.  The  result  is 
everywhere  to  be  seen  in  the  way  in  which  heathen  nations  neglect 
our  virtues  and  emulate  our  vices.  The  advice  sometimes  given  to 
the  missionary,  therefore,  to  leave  the  people  to  whom  he  ministers 
to  their  simpler  faith,  is  beside  the  mark.  These  faiths  are  inevitably 
going — soon  they  will  be  gone — and  the  question  presses,  what 
then?  If  history  proves  anything,  it  proves  that  a nation  without  a 


THE  NON-CHRISTIAN  RELIGIONS  INADEQUATE 


99 


faith  is  a doomed  nation;  that  it  cannot  hold  together;  that  it  inevit- 
ably decays  and  dies.  From  this  point  of  view  alone,  then,  there  is 
a tremendous  responsibility  laid  upon  us.  The  impact  of  our  civili- 
zation is  breaking  up  the  fabric  and  undermining  the  foundations 
of  the  ethnic  religions.  Without  religion  of  some  sort,  nations  must 
perish.  Therefore  we  must  see  to  it  that  we  give  something  in  the 
place  of  what  we  take  away,  and  that  something  must  be  the  Chris- 
tian faith,  or  it  will  be  nothing.” 

We  stand  in  the  midst  of  a great  world  of  wrecked  religions. 
Heresy  after  heresy  has  shot  schism  upon  schism  through  what  we 
used  to  look  upon  as  the  solid  mass  of  Mohammedanism,  and  all 
the  other  non-Christian  religions  are  attempting,  in  greater  or  less 
degree,  to  transform  themselves  beneath  our  eyes.  They  are  con- 
fessing, every  one  of  them,  their  inadequacy  to  meet  the  needs 
of  men. 

And,  last  of  all,  I might  say  what  would  have  saved  us  all  of 
this  discussion,  if  said  at  the  beginning.  For  us  Calvary  closes 
this  question.  All  the  non-Christian  religions,  except  Mohamme- 
danism, which  in  actual  consequence  rejects  and  supersedes  Christ 
and  therefore  condemns  itself — all  the  non-Christian  religions  ex- 
cept Mohammedanism  were  here  when  Jesus  Christ  came.  If  the 
missionary  enterprise  is  a mistake,  it  is  not  our  mistake;  it  is  the 
mistake  of  God.  If  the  laying  down  of  life  in  the  attempt  to  evan- 
gelize the  world  is  an  illegitimate  waste,  let  the  reproach  of  it  rest 
on  that  one  priceless  life  that  was,  therefore,  laid  down  needlessly 
for  the  world.  Nineteen  hundred  years  ago,  to  the  best  of  all  the 
non-Christian  religions — the  religion  between  which  and  all  the 
other  non-Christian  religions  a great  gulf  is  fixed — Judaism,  Jesus 
Christ  came;  and  that,  the  best  of  all  religions,  He  declared  to  be 
outworn  and  inadequate.  The  time  had  at  last  come,  He  taught, 
to  supplant  it  with  the  full  and  perfect  truth  that  was  in  Him.  It 
will  be  enough  for  us  to-night,  quietly,  as  men  and  women  who 
love  Jesus  Christ,  and  to  whom  He  is  in  no  sham  and  unreal  way 
Master  and  Lord — it  will  be  enough  for  us  to  recall  His  own  great 
words:  “I  am  the  good  shepherd.”  “All  that  came  before  me  are 
thieves  and  robbers.”  “I  am  the  light  of  the  world.”  “I  am  the 
way,  and  the  truth  and  the  life : no  man  cometh  unto  the  Father 
but  by  me.”  “No  one  knoweth  the  Son,  save  the  Father;  neither 
doth  any  know  the  Father,  save  the  Son,  and  he  to  whomsoever  the 
Son  willeth  to  reveal  him.”  We  bow  our  heads  tonight  beneath 
the  cross  on  which  our  Savior  hung,  and  for  us  no  other  word  needs 
to  be  spoken  regarding  the  absoluteness  of  His  faith  and  the  inade- 
quacy of  the  half-teachers  who  have  gone  before  Him,  or  who  were 
to  come  after  Him.  No  word  needs  to  be  spoken  to  us  beyond  His 
word,  “I  came  to  save  the  world,”  and  the  great  word  of  the  man 
who  had  loved  Him  dearly,  whose  life  had  been  changed  from 
weakness  into  strength  by  His  power,  and  who  was  to  die  in  His. 


IOO  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

service : “And  in  none  other  is  there  salvation : for  neither  is  there 
any  other  name  under  heaven,  that  is  given  among  men,  wherein 
we  must  be  saved.” 

My  fellow  students,  as  the  owners  and  the  bearers  of  that  name, 
how  can  we  withhold  from  the  hearts  of  men  the  sufficient  message 
of  their  Father’s  life,  their  Father’s  love,  made  known  alone  in  our 
only  Lord  and  Savior,  Jesus  Christ? 


“THAT  THE  MAN  OF  GOD  MAY  BE  COM- 
PLETE, FURNISHED  COMPLETELY  UNTO 

EVERY  GOOD  WORK” 

Care  of  One’s  Health  a Divine  Requirement,  and  the 
Essentials  of  Maintaining  Physical  Efficiency 

Intellectual  Equipment  and  Continual  Growth  Indis- 
pensable to  the  Largest  Success  in  Mission  Work 

Efficiency  is  Limited  and  the  Kingdom  is  Retarded  by 
Violating  Reasonable  Standards  of  Taste  or  Pro- 
priety 

Spiritual  Prerequisites  for  the  Persuasive  Presentation  of 
Christ 


CARE  OF  ONE’S  HEALTH  A DIVINE  REQUIREMENT, 
AND  THE  ESSENTIALS  OF  MAINTAINING  PHYSI- 
CAL EFFICIENCY 

HERBERT  LANKESTER,  M.D.,  LONDON 

I need  only  spend  a few  moments  in  emphasizing  the  impor- 
tance of  the  first  part  of  my  subject.  We  all  know  that  God  can  and 
does  use  men  and  women  of  all  grades  of  mental  and  physical 
strength.  It  is  not  always  the  wise,  or  the  strong  that  are  chosen; 
yet,  other  things  being  equal,  can  there  be  any  question  that  the 
men  or  women  who  are  able  to  keep  free  from  serious  illness,  who 
are  able  to  eat  and  sleep  well  and  maintain  a steady  mental  balance, 
are  the  ones  who  can  live  on  the  mission  field  and  keep  themselves  fit 
for  continuous  activity,  which  is  of  so  much  importance  in  the  diffi- 
cult work  of  evangelizing  a people.  I say  without  hesitation  that  it 
is  a divine  requirement  that  we  do  our  very  best  to  take  care  of  our 
health.  We  are  wonderful  machines  which  the  Holy  Spirit  deigns 
to  use,  and  is  it  not  our  bounden  duty  to  do  whatever  may  be  in  our 
power  to  keep  the  machine  in  the  best  possible  working  order?  I 
have  seen  an  officer  getting  on  in  years,  now  engaged  in  office  work 
in  the  army,  keeping  up  his  physical  exercise  and  generally  bearing 
in  mind  the  necessity  of  having  a sound  body,  if  he  were  to  remain 
fit  to  answer  the  call  of  his  King  to  active  service ; and  I need  hardly 
refer  to  the  self-denial  which  many  men  are  willing  to  practice  in 
order  to  ensure  physical  fitness  for  their  earthly  business.  Ought 
not  we,  as  servants  of  our  Lord  and  Master,  engaged  in  His  army, 
whether  at  home  or  abroad,  to  see  to  it  that  whether  we  eat  or 
drink  or  whatsoever  we  do,  we  do  it  all  to  His  glory?  The  more 
we  examine  the  general  lines  upon  which  God  works — if  I may 
reverently  use  such  an  expression — -we  see,  I think,  that,  having 
given  us  certain  knowledge,  or  at  any  rate  the  power  to  acquire 
it,  He  expects  us  to  live  in  accordance  with  the  marvelous  laws 
which  he  has  laid  down. 

It  cannot  be  right  for  us  to  neglect  His  law  and  then  expect 
His  special  intervention  in  order  that  we  may  have  the  physical 
health  required  for  our  work.  Is  it  any  more  right  for  the  foreign 
missionary,  who  perhaps  is  responsible  for  the  work  of  a whole 

103 


104  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 


station  or  district,  to  needlessly  risk  his  health  and  expect  to  be  kept 
in  good  condition,  than  it  would  have  been  for  our  Lord  to  throw 
Himself  down  from  the  pinnacle  of  the  temple  and  expect  angels 
to  bear  him  up  ? I have  known  of  many  instances  of  death  or  inca- 
pacity for  further  work  by  neglect  of  these  laws — not  to  speak  of 
secondary  results,  such  as  one  man  breaking  down  because  his 
colleague  has  been  sent  home  on  account  of  ill  health  and  he  is  left 
to  do  the  work  of  two  or  more,  the  result  being  that  progress  in 
a station  has  been  set  back  for  years.  If  God  calls  you  to  serve 
Him  abroad,  it  will  not  in  most  cases  be  only  as  individual  evangel- 
ists, but  you  will  be  sent  that  you  may  lead  the  native  workers. 
The  demand  of  every  society  is  for  leaders — men  who  can  look 
beyond  the  things  of  to-day — and  unquestionably  physical  health 
is  an  immense  item  in  the  assets  of  such  a man.  Can  there  be  any 
question  that  it  is  a divine  requirement  that  we  take  care  of  our 
health  ? 

I believe  that  the  Church  Missionary  Society  is  the  only  one 
that  has  a definite  health  or  medical  department  with  a physician 
at  the  head  of  it.  The  business  of  this  department  is  to  advise  as 
to  the  physical  fitness  of  candidates  for  missionary  service  and 
in  every  way  to  care  for  the  health  of  missionaries  during  their 
work  abroad.  I think  this  example  is  one  that  might  well  be  fol- 
lowed by  other  large  societies ; or  possibly  several  might  combine 
to  form  a kind  of  missionary  health  bureau.  It  must  ever  be  borne 
in  mind  that  a man  or  woman  spiritually  fit  for  the  work,  with 
a knowledge  of  the  language,  of  the  habits  of  the  people  and  the 
customs  of  the  country,  is  a very  valuable  commodity,  which  often 
cannot  be  replaced  except  at  a very  considerable  expense  of  both 
time  and  money. 

With  regard  to  the  second  division  of  my  subject,  “Essentials 
of  Maintaining  Physical  Efficiency,”  it  is  impossible  to  deal  with  this 
in  any  detail  in  the  short  time  at  my  disposal.  I wish  to  speak 
briefly  on  two  factors:  First,  the  importance  of  obtaining  some 
knowledge  of  the  structure  of  the  human  body  and  of  the  derange- 
ments to  which  it  is  subject,  especially  those  most  commonly  met 
with  in  tropical  countries;  and,  second,  the  immense  importance 
of  the  influence  of  the  mind  over  the  body. 

With  regard  to  medical  training,  it  is  impossible  for  the  average 
missionary  to  have  anything  like  a full  acquaintance  with  the  gen- 
eral laws  of  physical  health;  but  it  is  equally  impossible — and  I 
speak  after  ten  years  of  experience  as  physician  to  the  Church  Mis- 
sionary Society— for  a man  or  woman  to  do  the  best  for  their  bodies, 
unless  they  have  some  idea  as  to  the  function  of  brain  and  lungs 
and  heart,  some  knowledge  of  the  simpler  diseases  of  the  different 
organs,  and  some  idea  as  to  what  to  do  and  what  not  to  do  when 
sickness  comes,  or  accident  occurs.  A little  knowledge  may  be 
a dangerous  thing;  but  a certain  amount  of  accurate  information, 


CARE  OF  ONE'S  HEALTH  A DIVINE  REQUIREMENT  105 

even  if  it  is  small,  may  save  your  life  or  that  of  a fellow  missionary 
for  years  of  further  service  for  God.  A missionary  has  no  right 
to  go  to  a malarious  country  without  some  knowledge  of  the  fact 
that  malaria,  typhoid  dysentery,  and  other  diseases  are  to  a great 
extent  preventable,  as  they  depend  upon  the  obnoxious  habits  of 
certain  minute  organisms  which  he  must  learn  to  keep  at  a distance, 
if  he  is  to  remain  in  good  health.  Every  missionary  ought  to  under- 
stand something  of  the  importance  of  guarding  against  the  effect 
of  the  rays  of  the  sun,  of  the  need  for  scrupulous  care  as  to  food 
and  drink ; and  he  should  be  able  to  deal  with  simple  ailments,  which 
may  develop  into  something  much  more  serious  if  neglected,  and 
also  attend  to  minor  surgical  cases. 

May  I here  caution  you  against  necessarily  accepting  advice  on 
these  matters  from  one  missionary  who  says  that  he  has  never  had 
a day’s  illness  and  yet  he  does  not  trouble  about  the  sun,  or  from 
another  who  says  he  drinks  any  water  that  he  comes  across.  There 
are  some  people  whose  brains  are  so  well  protected  that  they  can 
stand  any  heat,  and  others  whose  digestive  tract  is  of  such  a char- 
acter that  a poor  typhoid  bacillus  cannot  find  a lodgment  anywhere ; 
but  do  not  be  led  to  think  that  you  are  made  that  way.  Personally, 
I feel  without  any  hesitation  that  every  missionary  ought  to  have 
some  medical  training,  though  the  amount  would  naturally  vary 
with  the  station  to  which  he  is  going.  A man  located  in  Bombay 
would  not  have  to  depend  upon  his  own  resources  in  the  same  way 
as  would  his  brother  in  the  jungle.  In  the  Church  Missionary 
Society  all  the  men  in  its  Theological  College  have  regular  lectures 
on  these  subjects  throughout  their  two  or  three  years’  course ; and 
the  Society  has  recently  decided  that  all  men  trained  elsewhere  shall 
as  far  as  possible  pursue  a course  of  study  on  this  subject.  With 
regard  to  the  women,  the  Society  has  its  own  Medical  Training  Insti- 
tution, to  which  all  its  accepted  women  candidates  go  for  three 
months’  lectures  and  practical  work  in  the  medical  mission  attached. 
In  this  connection,  may  I say  that  I think  every  woman  working 
in  the  zenanas  and  harems  of  the  East  ought  to  have  some  further 
knowledge  of  medicine?  Men  cannot  go  into  the  women’s  part 
of  the  house,  and  this  medical  knowledge  will  often  be  of  the  great- 
est help  in  gaining  a real  and  often  a very  lasting  influence  over 
the  people. 

As  some  of  you,  at  any  rate,  will  pass  through  London  on  the 
way  to  your  station,  I should  like  to  mention  Livingstone  College, 
which  is  an  institution  devoted  exclusively  to  the  medical  training 
of  foreign  missionaries  under  the  direction  of  Dr.  Harford.  There 
are  three  different  courses  of  nine,  six,  and  three  months  each ; but 
further  particulars  will  be  found  in  the  Exhibit.  So  I would  say, 
somehow  or  other,  have  a certain  amount  of  elementary  medical 
training  before  you  go  to  the  mission  field.  If  there  are  not  courses 
in  these  subjects  in  the  colleges  where  you  are  trained  especially 


I06  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 


adapted  for  the  foreign  missionary,  I hope  it  may  be  possible  to  es- 
tablish such  in  some  of  the  more  important  centers. 

I am  aware  that  in  many  of  the  colleges  in  this  country  a 
certain  amount  of  training  in  hygiene  and  “first  aid”  is  given,  but 
the  health  conditions  in  a tropical  country  differ  so  much  from 
those  which  obtain  here  that  a special  course  of  instruction  is  needed. 
It  is  my  conviction  that  the  time  and  money  required  aye  well  spent ; 
for  a plan  of  systematic  medical  instruction,  if  carried  out  by  the 
boards,  would  lead  to  a considerable  increase  of  missionary  years 
of  service,  and  thus  to  a real  saving  of  money. 

Secondly,  we  shall  do  well,  if  we  recognize  the  immense  in- 
fluence of  the  mind  over  the  body.  I emphasize  this,  not  because 
it  necessarily  is  the  principal  factor  in  the  problem,  but  because,  in 
my  experience,  it  is  one  not  only  little  recognized  by  missionaries, 
but  often  put  on  one  side  as  not  existing  for  the  Christian  worker. 
There  is  no  question  but  that  as  a rule  missionary  work  is  a great 
mental  strain ; there  is  the  separation  from  home  and  all  which  that 
involves ; there  is  the  difficulty  of  working  in  a foreign  language ; 
there  is  the  deadly  influence  of  the  heathenism  or  Mohammedanism 
around ; often  one  who  has  had  great  results  in  work  for  the  Master 
at  home,  finds  on  the  mission  field  that  he  is  making  but  little  im- 
pression on  the  stone  wall  which  is  opposed  to  him ; and  then  the 
heat,  the  insects,  the  resulting  malaise,  all  tend  to  make  the  work 
very  often  an  immense  nervous  strain.  I am  quite  clear  that  when 
it  was  my  duty  to  examine  candidates  for  service  under  the  Church 
Missionary  Society,  I laid  more  stress  upon  a healthy  nervous  con- 
dition than  upon  anything  else.  Women  have  often  facility  for  learn- 
ing a foreign  language,  but  I have  known  them  to  break  down 
utterly  from  the  nervous  strain  of  having  to  prepare  for  a language 
examination.  Perhaps,  however,  this  would  not  apply  to  women 
from  America  as  much  as  to  those  from  Great  Britain.  Often  the 
history  of  a missionary  has  been  that  everything  has  gone  well  until 
some  extra  work  has  been  thrown  upon  him,  and  then  mind  or 
body  has  given  way. 

Am  I not  right  when  I say  that  a large  number,  I might  almost 
say  a large  proportion,  of  missionaries,  who  in  their  student  days 
have  mingled  a good  deal  of  play  with  their  work,  seem  to  think 
that  when  they  are  really  set  apart  as  workers  for  God,  there  is  to 
be  work  in  the  one  groove  only  and  no  play?  We  must  not  get  into 
ruts  even  in  our  spiritual  work.  I once  heard  a “rut”  described 
as  a grave  with  the  ends  knocked  out.  At  any  rate,  it  is,  I am 
convinced,  a very  bad  thing;  and  if  we  are  to  do  the  best  work  for 
our  Master,  we  must  not  only  have  times  of  work  and  times  of 
sleep,  but  times  of  work  on  one  subject  and  other  hours  set  apart 
religiously  for  some  entirely  different  line  of  activity— for  recreation 
of  some  kind.  As  President  Henry  Churchill  King,  of  Oberlin  Col- 
lege, says:  “A  broad  and  sane  view  of  even  the  highest  interest 


CARE  OF  ONE’S  HEALTH  A DIVINE  REQUIREMENT  I07 

requires  sympathetic  understanding  of  many  other  interests.  The 
reaction,  too,  in  one’s  own  case,  which  is  certain  to  follow  exclusive 
attention  to  any  subject,  is  most  disastrous  to  the  interests  which 
it  was  sought  thus  exclusively  to  conserve.  Moreover,  if  one  wishes 
to  make  some  higher  interest  prevail  with  others,  he  must  fulfil  the 
conditions  of  influence,  and  these  demand  a broad  range  of  inter- 
ests.” In  other  words,  every  man  ought  to  strive  for  a variety  in  his 
ordinary  work,  or  much  better,  some  other  interest  altogether  out- 
side his  daily  vocation.  I believe  that  any  man,  if  he  is  to  do  his  best 
work,  ought  to  set  apart  some  time  each  day  and  a longer  period 
each  week,  during  which  he  would  feel  it  almost  a sin  to  be  engaged 
in  his  ordinary  work. 

May  I say  in  this  connection  that  in  my  opinion  the  Sabbath 
was  given  to  man  not  only  as  a day  for  worship,  but  as  a day  of 
rest  from  labor;  and  if  you  are  called  to  work  especially  hard  on 
that  day,  I have  the  gravest  doubts  as  to  whether  you  are  keeping 
God’s  law  made  for  the  good  of  the  whole  man,  if  you  do  not  set 
apart  another  long  period  of  rest  each  week.  Why  do  so  many 
pastors  break  down  from  nervous  strain?  It  is  not  that  they  do 
more  in  a day  than  the  business  man,  but  because  they  do  it  every 
day.  Surely  we  ought  to  go  about  our  work  for  God  with  the  con- 
sciousness that  we  are  His,  engaged  in  His  work;  and  in  all  these 
things  we  must  ask  for  guidance  item  by  item,  learning  that  there 
are  times  when  we  are  literally  doing  most  for  His  glory  by  resting 
instead  of  continuing  at  work — by  saying  “no”  to  a request  to  take 
up  new  work  instead  of  “yes,”  even  though  it  may  on  the  face  of 
it  look  like  a good  opening.  Oh,  how  often  God’s  servants  have 
spoiled  good  work  and  sometimes  almost  wrecked  their  position  be- 
fore God  by  trying  to  do  too  much ! It  has  led  to  worry,  to  irrita- 
bility— a sin  which  some  seem  almost  to  think  allowable  for  a mis- 
sionary in  a tropical  country — and  to  neglect  of  communion 
with  God. 

With  regard  to  this  question  of  recreation,  I would  remind 
you  that  in  most  cases,  not  perhaps  in  all,  actual  physical  exercise 
is  of  the  greatest  importance  in  a tropical  country.  It  is  extraordi- 
nary how  comparatively  rarely  you  find  a man  or  woman  break 
down  who  has  kept  up  religiously  the  practice  of  regular  exercise. 

But  I would  especially  advise  you  to  have  some  hobby.  I would 
point  out  how  very  useful  photography,  for  instance,  is.  It  is  a 
good  mental  training  in  habits  of  accuracy  and  care  in  detail,  and 
good  photographs  are  of  immense  use  to  the  editors  of  missionary 
papers ; and  to  those  who  are  trying  to  educate  young  and  old  in 
the  home  land,  it  opens  up  new  interests  and  may  be  made  a real 
recreation.  Collections  of  curios  are  of  the  greatest  use  to  the  home 
Church,  and  as  one  who  is  now  in  charge  of  the  home  organization 
of  a society,  I would  impress  upon  all  outgoing  missionaries  the 
importance  of  rendering  all  the  help  they  can  when  at  the  front 


108  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

line  of  battle  to  those  who  are  bearing  the  burden  at  home.  Time 
should  be  found  for  letters  and  to  exhibit  some  interest  in  these 
efforts  being  made  at  home.  Then  others  who  are  so  constituted 
that  they  cannot  take  simple  forms  of  recreation  may  study  the  flora 
and  fauna  of  the  country,  the  history  of  the  people,  their  develop- 
ment, etc. 

Though  I have  been  speaking  especially  to  those  who  hope  to 
go  abroad,  I notice  that  the  subject  assigned  to  me  does  not  exclude 
those  who  are  called  to  work  at  home.  We  also  should  attend  to 
these  things.  How  often  it  is  that  some  self-denial  in  the  way  of 
food,  exercise,  or  time  of  going  to  bed  or  getting  up,  some  habit 
not  evil  in  itself  perhaps,  may  change  under  God  our  whole  work 
for  Him.  The  other  day  I was  dining  at  a house  in  England  and 
one  of  the  daughters,  a girl  of  about  seventeen,  came  up  to  say 
“Good  night.”  I remarked  that  she  was  going  up  early — soon  after 
nine.  Her  reply  was : “Father  says  that  I must  have  eight  hours 
in  bed,  as  I have  not  been  strong;  and  every  five  minutes  that  I 
spend  after  ten  o’clock  in  getting  to  bed,  means  that  I have  five 
minutes  less  with  God  before  breakfast.” 

So  my  simple  message  to-day  is  summed  up  in  three  proposi- 
tions : God  requires  you  to  keep  your  body  as  far  as  possible  fit 
for  the  transferring  of  as  much  of  His  power  as  possible  into  work 
down  here  below;  to  do  that  you  must  have  some  knowledge  of  its 
function  and  structure ; and  nothing  is  of  greater  value  on  the  mis- 
sion field  than  a quiet,  healthy,  stable  mental  condition,  which  will 
enable  you  to  shine  for  your  Master  at  all  times,  to  trust  and  not 
to  worry,  to  be  under  God  masters  of  your  work,  and  not  to  let 
your  work  have  the  mastery  over  you. 


INTELLECTUAL  EQUIPMENT  AND  CONTINUAL 
GROWTH  INDISPENSABLE  TO  LARGEST  SUCCESS 
IN  MISSION  WORK 

THE  REV.  JAMES  L.  BARTON,  D.D.,  BOSTON 

As  my  theme  is  the  intellectual  equipment  of  the  foreign  mis- 
sionary, I shall  merely  refer  to  that  indispensable  endowment  with- 
out which  no  missionary  can  succeed,  namely,  spiritual  insight,  en- 
largement, and  power.  Because  I emphasize  especially  the  intel- 
lectual side  of  a missionary’s  qualifications,  let  no  one  conclude  that 
I regard  as  of  minor  importance  that  which  is  spiritual.  Assuming 
the  spiritual  equipment,  I am  to  consider  the  intellectual.  Both 
intellectual  and  spiritual  enlargement  are  inevitable  to  every  mis- 


INTELLECTUAL  EQUIPMENT  IN  MISSION  WORK  109 

sionary  who  is  devoted  to  the  work  to  which  his  life  is  consecrated. 
Why  does  foreign  missionary  work  demand  of  the  missionary  the 
enrichment  and  mastery  of  his  mental  faculties  ? 

1.  Because  religion  is  apprehended,  weighed,  and  propagated 
through  the  exercise  of  the  intellect.  The  intelligent  practice  of 
any  religion  requires  the  exercise  of  mental  faculties.  In  the  lower 
forms  of  religion  but  little  mental  action  is  demanded ; and  yet  even 
here  there  exists  a distinct  and  positive  intellectual  demand.  As  one 
rises  higher  in  the  scale  of  religious  beliefs  and  practices,  a clearer 
and  more  patent  demand  is  made  upon  the  intellectual  faculties. 
These  faculties  are  required,  both  to  accept  and  to  practice  the  im- 
peratives of  religion,  as  well  as  to  place  those  principles  before  the 
minds  of  others  for  acceptance.  In  any  and  every  vital  and  sig- 
nificant religious  act,  the  mind  is  drawn  upon  to  weigh  evidence, 
pass  judgment,  and  to  incite  to  definite  action. 

2.  Because  Christianity  is  the  most  exalted  religion,  the  intel- 
lectual demands  made  upon  those  who  accept  and  practice  it  are 
greater  than  the  demands  of  any  other  religion.  This  does  not 
mean  that  only  the  most  highly  cultured  can  become  Christians, 
but  it  does  mean  that  to  understand  Christianity  and  intelligently 
to  practice  it  requires  a higher  exercise  of  one’s  intellectual  faculties 
than  is  required  to  understand  and  practice,  in  the  same  degree, 
any  other  religion. 

One  step  further : As  Christianity  applies  to  every  conceivable 
condition  and  need  of  man,  both  for  the  world  that  now  is  as  well 
as  for  that  which  is  to  come,  covering  his  relations  to  himself,  to 
his  fellows,  and  to  God,  it  presents  for  his  comprehension  a field 
demanding  the  supreme  exercise  of  his  highest  and  best  trained  men- 
tal faculties. 

3.  However  much  the  intellect  is  taxed  to  apprehend  a re- 
ligion, it  is  more  severely  taxed  to  propagate  it.  This  presents  an 
entirely  new  set  of  demands  requiring  greatly  enlarged  fields  for 
investigation,  analysis,  comparison,  and  for  the  exercise  of  dis- 
criminating judgment.  One  may  be  convinced  of  the  truth  of  a 
religion  and  be  led  to  join  in  the  simple  practice  of  the  same  without 
much  conscious  mental  effort.  To  present  these  claims  to  another 
in  a manner  to  convince  and  to  lead  him  to  join  in  its  practices, 
especially  when  those  practices  run  athwart  his  previous  habits  and 
his  personal  preferences,  is  a task  vastly  more  difficult.  This  is 
more  pre-eminently  true  with  reference  to  Christianity  than  of  any 
other  religion,  because  it  transcends  all  in  every  respect. 

For  the  successful  propagation  of  Christianity,  three  vital  con- 
siderations demand  the  close  application  of  one’s  mental  faculties. 

(a)  The  preacher  must  know  his  own  religion.  This  does  not 
mean  that  he  must  know  all  about  his  religion ; that  is  an  unattainable 
goal.  But  it  does  mean  that  he  must  have  such  a grasp  upon  his 
theme  that  the  one  to  whom  he  is  presenting  it  shall  be  convinced 


IIO  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

that  the  speaker’s  knowledge  of  his  subject  is  unquestionably  beyond 
that  of  his  listener  and  his  judgment  sufficiently  trustworthy  to  com- 
mand respect.  The  preacher  of  Christianity  must  intellectually  grasp 
the  fundamental  principles  of  Christianity. 

(b)  The  one  who  propagates  Christianity  among  Oriental 
races  must  understand  the  needs  of  those  to  whom  he  presents  it. 
It  is  not  sufficient  to  possess  a general  idea  of  the  needs  of  all  men. 
To  present  Christianity  in  its  glory  and  with  power,  the  Christian 
teacher  must  know  in  what  peculiar  ways  and  for  what  particular 
reasons  this  particular  people  need  the  Gospel  of  Christ.  He  must 
be  able  to  bring  to  bear  upon  a nation  or  a race,  as  well  as  upon 
individuals,  those  portions  of  the  Gospel  which  will  appeal  to  their 
conditions  and  supply  their  conscious  needs.  The  most  successful 
propagator  of  Christianity  must  know  the  character,  life,  and  sur- 
roundings of  those  to  whom  he  preaches. 

(c)  The  preacher  of  Christianity  abroad  in  order  to  be  most 
successful  must  know  the  religious  thoughts  and  beliefs  of  those 
to  whom  he  preaches.  A phase  of  the  Gospel  that  would  appeal 
with  overwhelming  force  to  the  Hindu  might  be  scorned  by  the 
Mohammedan.  The  colossal  task  of  the  missionary  is  to  displace  in 
the  mind  of  a man  or  a people  by  a new  religion  religious  conceptions 
already  enthroned  there.  This  new  religion  may  appear  directly 
hostile  to  the  old  beliefs  and  practices.  Here  is  a field  for  the  most 
delicate  and  refined  of  all  religious  effort.  It  cannot  be  done  with 
greatest  rapidity,  with  a minimum  amount  of  friction,  and  with 
assured  permanency  of  results  except  when  the  missionary  has  a 
knowledge  of  what  the  people  approached  already  believe,  why  they 
believe  it,  and  how  that  belief  affects  their  life  and  acts. 

These  considerations  demonstrate  the  necessity  of  the  foreign 
missionary’s  possessing  a thorough  knowledge  of  Christianity,  a 
clear  conception  of  the  particular  religious  needs  of  particular  men 
and  races,  as  well  as  an  intelligent  understanding  of  the  religions 
of  the  people  among  whom  and  for  whom  he  is  at  work.  If  any  one 
thinks  this  is  a light  intellectual  task,  let  him  take  it  up  and  attempt 
to  carry  it  through  to  victorious  consummation  among  a non-Chris- 
tian people,  and  he  will  soon  know  to  the  contrary. 

All  this  is  general.  Undoubtedly  many  of  us  could  cite  cases 
where  men  and  women  of  limited  intellectual  equipment  have  made 
a masterly  success  in  the  mission  field.  A close  study  of  the  lives 
of  such  in  every  instance  reveals  the  fact  that  they  were  all  students 
of  the  highest  order  in  all  that  pertained  to  their  work  and  indom- 
itable in  the  energy  with  which  they  devoted  their  whole  physical, 
mental,  and  spiritual  being  to  the  tasks  before  them.  Any  lack  in 
early  intellectual  opportunities  was  made  good  by  subsequent  appli- 
cation. The  very  lives  and  records  of  these  missionaries  are  suffi- 
cient in  themselves  to  prove  the  necessity  of  having  the  mastery 
of  one’s  mental  faculties  in  order  to  missionary  success.  It  is 


INTELLECTUAL  EQUIPMENT  IN  MISSION  WORK 


III, 


sufficient  to  cite  such  names  as  Schwartz,  Duff,  Martyn,  Judson, 
Livingstone,  Morrison,  Riggs,  Chamberlain,  Hamlin,  and  a great 
host  of  others,  to  demonstrate  that  trained  intellects  count  mightily 
in  the  colossal  task  of  impressing  upon  non-Christian  races  the  su- 
preme claims  of  Jesus  Christ. 

The  task  to  be  accomplished  is  so  colossal  and  all-embracing  in 
its  scope  and  outlook,  that  only  the  best  trained  and  the  continually 
trained  can  hope  to  win  large  success  in  the  attempt.  As  missions 
have  developed  during  the  past  century,  they  have  broadened  and 
deepened  in  their  character  and  outlook,  until  to-day  every  mission- 
ary of  the  Gospel  of  Christ  must  be  able  to  interpret  that  Gospel 
into  terms  as  broad  as  the  activities,  experiences,  and  aspirations 
of  man,  and  make  it  vital  to  every  phase  of  human  society,  as  well 
as  to  the  needs  of  each  individual  soul.  The  foreign  missionary,  in 
every  field  to  which  he  may  be  sent  and  in  whatever  particular  phase 
of  the  great  work  he  may  be  personally  most  interested,  must  preach 
and  propagate  the  following  ideas : 

1.  The  Gospel  of  physical  cleanliness.  He  must  himself  under- 
stand what  external  cleanliness  means  and  how  filth  degrades  the 
character  of  all  who  do  not  rebel  against  it.  He  must  understand 
the  laws  of  sanitation  and  be  able  to  apply  and  to  teach  others  to 
apply  them  to  the  unfavorable  conditions  of  the  East. 

2.  He  must  preach  the  Gospel  of  physical  perfection,  which 
demands  a knowledge  of  physiology  and  the  laws  which  govern 
physical  development.  He  must  teach  that  the  human  frame  was 
created  in  the  image  of  God  and  that  it  best  honors  its  Maker  when 
most  thoroughly  developed  and  can  best  serve  Him  when  freest 
from  the  limitations  of  deformity  and  disease. 

3.  He  must  preach  the  Gospel  of  industry.  He  must  know  that 
the  Christian  life  can  best  reveal  itself  in  new  physical  as  well  as 
mental  and  spiritual  activities.  The  Oriental  needs,  perhaps  more 
than  any  other  class,  to  learn  that  in  the  Kingdom  of  God  there  is 
no  place  for  idleness.  Self-supporting,  self-directing,  and  self-de- 
veloping industries  not  only  must  be  taught,  but  they  must  be  insisted 
upon,  and  the  missionary  himself  cannot  escape  from  standing  before 
them  as  the  chief  instructor. 

4.  He  must  preach  the  Gospel  of  a sane,  safe,  and  pure  society. 
There  can  be  no  dominant  Church  of  God  without  a reformed  and 
redeemed  society.  The  Church  must  produce  this.  The  missionary, 
conversant  with  the  laws  that  shape  and  control  human  relation- 
ships in  the  home,  in  the  community,  and  in  the  state,  must  be  able 
to  direct  the  application  of  the  principles  of  Christianity  to  these 
laws  that  it  may  eventuate  in  a Christian  sociological  evolution. 

5.  He  must  preach  the  Gospel  of  brotherly  love.  He  must 
know  the  value  of  benevolence  and  its  influence  upon  the  characters 
of  those  who  practice  it,  as  well  as  of  beneficence  and  its  transform- 
ing power  upon  society.  He  must  understand  how  selfishness  stifles 


1 12  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 


the  godlike  in  man,  but  how  brotherly  love  is  an  emanation  of  the 
divine. 

6.  He  must  preach  the  Gospel  of  good  works.  It  is  not  enough 
to  believe,  and  profess,  and  confess,  and  worship.  These  are  abso- 
lutely essential,  but  the  man  of  the  Orient  does  all  this  much  easier 
than  he  serves  his  fellow  man,  when  such  service  demands  personal 
discomfort,  humiliation,  and  self-sacrifice.  The  missionary  must 
discriminate  and  choose  good  works  that  are  profitable  both  to  him 
who  serves  and  him  who  is  served.  It  requires  a master  mind 
to  discern  the  needs  and  the  possibilities,  and  a master  hand  to 
guide  in  it  all.  Out  of  the  Gospel  of  brotherly  love  and  good  works, 
inevitably  grow  a variety  of  organized  charities,  societies,  and  asso- 
ciations, fundamental  to  the  continuous  growth  of  the  Kingdom  of 
God  in  any  land. 

7.  The  missionary  must  preach  the  Gospel  of  intellectual  de- 
velopment. This  demands  a theoretical  and  a practical  understand- 
ing of  the  laws  of  imparting  knowledge.  Psychology,  philosophy, 
and  pedagogy  are  his  handmaidens.  These  principles  must  be  ap- 
plied to  every  grade  of  intellectual  enlargement,  from  the  kinder- 
garten to  the  college  and  and  theological  seminary.  It  embraces 
every  subject  demanded  to  develop  most  practically  and  effectively 
the  intellects  of  the  people  among  whom  the  missionary  lives.  This 
demands  a knowledge  of  language,  including  the  languages  of  the 
country,  a wide  range  of  literature,  and  a multitude  of  subjects 
without  which  no  people  can  come  into  their  lawful  inheritance  of 
ability  to  reason,  judge,  originate,  persevere,  and  succeed. 

8.  The  missionary  must  preach  the  Gospel  of  justice,  equality, 
and  common  rights.  Outside  of  the  reach  of  Christian  influence 
these  are  unknown  virtues.  Christianity  demands  their  practice  in 
every  form  of  society  and  by  every  man.  All  human  rights,  equality, 
and  justice  are  based  upon  the  law  of  God  as  revealed  in  Jesus 
Christ.  This  law  the  missionary  must  interpret  in  terms  which  shall 
command  the  assent  of  the  consciences  of  the  people  and  make  them 
see  in  it  all  the  beneficent  law  of  God. 

9.  The  missionary  must  preach  the  Gospel  of  human  sin.  He 
must  know  the  proneness  of  the  human  heart  to  turn  away  from  God 
and  the  depths  to  which  it  may  sink,  if  left  to  itself.  He  must  under- 
stand the  restlessness  of  such  a soul  in  its  sinful  condition,  and 
help  it  to  see  that  in  continued  separation  from  God  there  remains 
for  it  only  eternal  death.  He  must  understand  the  many  ways  the 
unaided  sinner  has  sought  to  find  relief  from  the  burden  of  his  sin 
and  show  him  how  fruitless  is  his  effort,  how  hopeless  his  struggle, 
to  set  himself  free. 

10.  The  missionary  must  preach  the  Gospel  of  redemption  for 
the  entire  man.  Not  simply  a redemption  that  is  to  be  effective  only 
after  death  has  released  the  soul  from  its  earthly  body,  but  a redemp- 
tion that  begins  as  soon  as  the  soul  opens  its  secret  chambers  to 


INTELLECTUAL  EQUIPMENT  IN  MISSION  WORK  II3 

the  light  of  Jesus  Christ;  a redemption  that  reveals  itself  in  every 
word  that  is  spoken  and  in  every  subsequent  act.  He  must  present 
a salvation  that  creates  the  home  in  which  mutual  love  and  trust  are 
a dominant  fact;  that  forms  a new  society  where  selfishness  disap- 
pears, and  in  which  the  common  good  of  all  commands  the  sacrifice 
of  all;  a society  in  which  all  shall  be  producers  and  none  who  are 
able-bodied  a burden ; a redemption  that  quickens  the  intellect,  puri- 
fies the  mind,  perfects  the  body,  and  saves  the  soul,  establishing 
truth,  fraternity,  industry,  and  justice  on  the  earth.  The  missionary 
has  no  other  Gospel  to  preach  than  that  which  applies  to  every  phase 
of  human  life  and  that  is  calculated  to  create  anew  every  phase  of 
human  society.  There  are  no  depths  to  which  it  may  not  penetrate 
and  no  heights  to  which  it  cannot  exalt  the  soul  of  every  living  man. 
Such  a Gospel  includes  all  phases  of  human  religions,  all  the  higher 
phases  of  human  industry,  all  departments  of  the  human  intellect, 
all  law  both  human  and  divine.  It  is  this  that  the  missionary  is 
to  preach  in  every  land  and  to  every  race  by  his  words  and  by  his 
life ; it  is  this  Gospel  that  he  is  to  set  others  to  preaching,  who  in 
turn  shall  release  other  forces  until  the  whole  world  is  filled  with 
this  divine  truth. 

This  theme  can  be  grasped  only  by  a trained  intellect  and  the 
work  of  propagating  it  most  successfully  conducted  only  by  one 
who  is  master  of  every  faculty. 

Our  Lord  Jesus  Christ,  who  met  with  the  doctors  in  the  temple 
at  Jerusalem,  who  worked  at  the  carpenter’s  bench  in  the  obscure 
village  of  Nazareth,  who  gathered  little  children  about  Him  as  the 
example  of  those  who  shall  occupy  the  Kingdom  of  God,  who  min- 
gled with  the  fishermen  by  the  shores  of  Galilee,  who  healed  by  the 
roadside  from  Jerusalem  to  the  north  and  from  the  north  back  to 
Jerusalem,  who  cleared  the  temple  of  the  money-changers,  was  a 
guest  in  Cana  of  Galilee,  and  always  welcomed  in  the  home  at 
Bethany ; — this  Jesus  Christ,  who  met  the  soldiers  in  the  garden  of 
Gethsemane,  who  hung  upon  the  cross,  by  His  teaching  and  by  His 
life  gave  to  the  world  His  many-sided  Gospel,  and  said,  “Go  . . . 

preach  the  Gospel  to  every  creature,” — the  Gospel  that  touches  every 
phase  of  humanity  and  every  side  of  human  life.  We  have  no  other 
Gospel  to  preach. 

These  being  the  facts,  my  fellow-students,  you  can  readily 
understand  why  mission  boards  require  that  the  men  and  women  who 
go  into  this  mighty  service  shall  go  with  intellects  well  trained,  that 
they  may  grasp  the  problems  and  impress  this  Gospel  upon  the 
people  to  whom  they  are  sent.  You  can  well  understand  that  such 
men  and  women,  with  this  training,  who  have  gone  to  the  ends  of 
the  earth,  exercise  the  greatest  influence  over  all  classes  and  com- 
munities of  men.  They  are  the  men  and  women  who  are  most  stable 
and  are  less  easily  moved  from  the  foundations  of  their  faith.  They 
are  not  confounded  by  emergencies.  They  do  not  give  up  in  dis- 


1 14  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 


couragement  because  they  know  in  whom  they  have  believed  and 
what  they  have  believed  and  what  they  are  attempting  to  accomplish. 
Such  as  these  can  step  into  any  breach,  can  fill  any  vacancy  and 
never  say,  “I  have  never  learned  to  do  this.”  They  are  ready  for 
any  task  and  fill  any  position.  They  become  founders  of  permanent 
institutions  and  lay  foundations  deep  and  firm. 

You  are  called  upon  to  make  personal  consecration  to  the  service 
of  God.  Last  night  we  witnessed  a consecration  service  here  in  this 
house,  just  as  truly  a sacrament  as  any  service  ever  observed  in  any 
religious  assembly.  You  are  asked  to  consecrate  sound  bodies  to  this 
service ; you  have  no  right  to  consecrate  anything  except  the  sound- 
est you  can  offer.  You  are  also  asked  to  consecrate  sound  and  well- 
trained  intellects  to  the  same  service,  the  best  that  you  have.  We 
remember  what  the  prophet  said  of  those  who  brought  the  halt  and 
the  blind  and  the  lame  and  laid  them  upon  God’s  altar.  If  it  was 
all  they  had,  like  the  mite  of  the  widow  it  was  more  than  all  the 
rest;  but  it  is  necessary  for  you  and  for  me  to  train  that  which 
God  has  given  us  in  the  best  schools  and  in  the  best  way  that  He 
permits  us  to  train  it,  in  order  that  we  may  consecrate  our  best 
intellectual  powers  to  this  mightiest  service  that  God  permits  His 
children  to  do  in  the  world. 

In  view  of  these  facts  it  is  imperative  that  the  old,  leading  for- 
eign mission  boards  should  come  to  the  conclusion  that,  for  the 
best  and  most  efficient  service  in  this  the  mightiest  world  movement 
toward  all  that  is  highest  and  truest  in  ideals,  in  living,  in  character, 
in  hope,  in  love,  in  faith,  they  should  seek  for  only  those  to  enter 
the  service  whose  minds  are  enriched  by  close  discipline  and  who 
are  masters  of  their  mental  faculties.  God’s  greatest  service  demands 
great  men  and  great  women  enlarged  to  the  limit  of  their  capacities 
by  every  reasonable  method  of  intellectual  as  well  as  spiritual 
development. 


EFFICIENCY  IS  LIMITED  AND  THE  KINGDOM  IS  RE- 
TARDED BY  VIOLATING  REASONABLE  STAND- 
ARDS OF  TASTE  OR  PROPRIETY 

THE  REV.  HARLAN  P.  BEACH,  M.A.,  F.R.G.S.,  NEW  YORK 

In  speaking  on  this  subject,  I can  show  its  importance,  per- 
haps, by  an  incident  which  happened  about  twenty  years  ago  near 
Peking.  One  night  I heard  a loud  knocking  at  the  outer  gate  of 
our  compound.  The  gate-keeper  went  out  and  was  astonished  to 
see  a dust-laden,  wobegone  new  missionary.  He  had  arrived  at 
Tientsin,  his  station,  about  four  days  before.  He  found  himself  in 


EFFICIENCY  LIMITED  BY  VIOLATING  PROPRIETY  115 

a new  community,  where  he  could  not  get  his  bearings,  and  had 
come  to  our  station  to  learn  what  to  do  from  two  of  our  prominent 
missionaries.  I was  glad  to  meet  the  newcomer,  but  I said,  “Why 
did  you  arrive  so  late?”  “Well,”  he  replied,  “I  couldn’t  help  it.” 
I looked  at  his  cart;  he  had  three  mules  attached  to  it  tandem  by 
a great  tangle  of  ropes.  He  added : “The  trouble  is,  I had  hardly 
gotten  started  from  Tientsin  when  this  front  mule,  who  is  young, 
took  a notion  that  he  would  desert  the  beaten  track.  He  left  the 
roadway  suddenly  before  the  carter  could  prevent  it  and  made  a 
dash  straight  for  a china  shop.  There  was  a terrific  crash.  The 
ropes  got  caught  between  the  legs  of  the  second  mule  and  dragged 
him  over  into  a great  lot  of  jars  which  went  to  pieces,  and  even 
the  wheel-mule,  hemmed  in  by  the  vast  timbers  that  do  duty  as 
shafts  in  China,  yielding  to  the  shock,  crashed  into  the  china  shop.” 
It  took  a long  time  to  get  that  difficulty  righted,  and  hence  he 
was  late. 

This  incident  illustrates  my  subject  in  six  respects:  (1)  Mis- 
sionaries, like  those  mules,  make  many  breaks.  (2)  They  usually 
make  them  at  the  start.  (3)  The  breaks  are  generally  due  to  ignor- 
ance, or  to  wilfulness.  (4)  The  work  of  missions  is  retarded  great- 
ly by  these  mistakes,  just  as  my  friend  was  delayed  until  late  that 
night.  (5)  Mistakes  of  missionaries  involve  their  associates,  as 
the  action  of  this  frisky  front  mule  brought  the  whole  outfit  into 
disrepute.  (6)  What  is  most  important  of  all,  they  bring  loss  to 
superiors.  Those  mules  were  mere  animals,  but  there  was  a carter 
there  and  also  my  friend,  who  was  so  anxious  to  hasten  the  coming 
of  the  Kingdom  that  he  took  the  trip  at  great  inconvenience  for 
that  very  purpose.  Though  we  missionaries  are  only  rarely  mules, 
we  are  all  and  always  servants  of  a great  Master  and  are  retarding 
His  cause  and  bringing  reproach  upon  His  name  and  upon  the 
Church  of  God,  if  we  are  guilty  of  such  breaches  of  etiquette  as  are 
suggested  by  this  parable. 

I.  In  discussing  the  subject,  a few  postulates  may  be  laid 
down  first  of  all.  (1)  Propriety  is  an  expression  of  the  higher 
social,  and  sometimes  of  the  moral,  standards  of  a people.  (2)  These 
standards  vary,  so  that  what  is  perfectly  appropriate  in  one  country 
is  not  so  in  another.  (3)  Strict  adherence  in  a foreign  land  to  the 
rules  of  propriety  obtaining  in  one’s  own  country  does  not  excuse 
one  for  breaches  of  etiquette  in  this  land  where  one  is  a guest. 
(4)  Nothing  is  so  likely  to  invite  the  criticism  and  contempt  of  the 
people  to  whom  the  missionary  goes,  as  for  him  to  disregard  the 
ideas  of  propriety  current  among  them.  (5)  Our  supposedly  supe- 
rior rules  of  propriety  are  largely  due  to  Christian  influences — yes, 
to  Christian  missionaries — and  they  are  of  comparatively  recent 
growth. 

Perhaps  I might  add  a word  in  amplification  of  the  last  point. 
We  must  not  despise  the  customs  of  the  country  to  which  we  go,  but 


Il6  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

we  should  remember  instead  the  pit  from  which  we  have  ourselves 
been  dug.  Travelers  among  the  aboriginal  Indians  of  Brazil  regard 
as  very  terrible  one  custom  which  is  largely  social  and  is  regarded 
as  proper.  Aged  persons,  or  those  who  are  so  sick  that  they  are 
not  likely  to  recover,  are  very  frequently  put  to  death  and  then  eaten. 
We  regard  that  as  most  heathenish.  But  let  us  remember — because 
you  all  have  studied  German  history — that  it  was  not  so  many  cen- 
turies ago  when  the  Wends  in  Germany  did  precisely  the  same 
thing.  Let  us  remember  that  even  in  Christian  churches  in  Scandi- 
navia, according  to  Professor  Tylor,  they  used  to  keep  “family 
clubs.”  What  was  a “family  club”?  It  was  a club  that  was  to  be 
used  in  the  case  of  persons  who  were  dangerously  ill  and  could  not 
recover,  and  it  was  a sacred  usage  of  the  Church  to  have  this  club 
taken  out  and  used  to  put  such  persons  to  death. 

But  leaving  these  horrors  and  coming  to  more  strictly  cognate 
illustrations,  I suppose  that  there  is  not  a young  woman  here  from 
any  college  who  would  wish  to  be  judged  by  the  standards  of 
Chaucer’s  paragon,  the  nonne  preestes.  She  did  many  things  “ful 
faire  and  fetisely”  that  if  done  to-day  would  be  considered  neither 
faire  nor  fetis.  We  men  should  remember  that  our  forefathers,  only 
a few  centuries  ago,  had  a book  written  for  their  enlightenment,  in 
which  they  were  taught  how  to  behave  properly;  and  one  section 
of  that  book  describes  very  minutely  how  the  true  gentleman  may 
blow  his  nose  neatly  with  his  fingers.  Let  us  not  despise  others, 
but  the  rather  pray  with  Burns  for  that  power  which  will  enable 
us  “to  see  oursel’s  as  ithers  see  us.” 

II.  Leaving  these  postulates,  we  are  to  remember,  in  the  sec- 
ond place,  that  there  are  certain  particulars  in  which  we — I speak 
as  a missionary — are  most  likely  to  err  in  matters  of  etiquette  and 
propriety. 

I.  I will  begin  with  the  home,  because  that  is  where  the  mission- 
ary spends  most  of  the  time  during  the  first  year.  A native  of  the 
country  to  which  you  go  comes  in  to  call,  and  the  first  thing  noticed 
may  be  pictures  upon  your  walls.  They  may  or  may  not  violate 
the  sense  of  propriety  of  your  caller,  but  in  general  one  may  say 
that  statues,  or  any  pictures  approaching  the  nude,  are  decidedly  out 
of  taste.  I recall  coming  in  one  Sunday  and  finding  Mrs.  Beach 
hard  at  work.  She  was  painting,  and  as  we  had  been  brought  up 
as  Presbyterians,  I was  surprised  to  see  her  working  on  Sunday. 
“Well,”  she  said,  “I  must  go  out  to  my  Sunday-school,  and  the  last 
time  I went  they  struck.  I have  been  teaching  the  story  of  Joseph, 
and  these  cartoons  of  the  Religious  Tract  Society  of  London  repre- 
sent him  with  bare  calves,  and  the  women  simply  will  not  endure 
them.  I have  nothing  but  water-color  paints,  and  I have  painted 
Chinese  trousers  five  times  on  these  legs,  and  they  are  bare  yet.” 
We  used  to  have  picture  cards  sent  out  by  Sunday-school  children 
to  help  us  in  our  work.  We  had  to  censor  those  picture  cards,  there 


EFFICIENCY  LIMITED  BY  VIOLATING  PROPRIETY  II7 

is  no  question  about  that.  You  cannot  use  every  kind  of  picture  card 
and  preach  a pure  Gospel. 

We  are  to  remember  another  thing  in  our  homes.  We  hold 
certain  views  with  regard  to  what  is  proper  between  husband  and 
wife.  Those  views  are  not  held  by  the  nations  in  general,  and  mis- 
sionaries need  to  be  very  particular  about  offending.  For  instance, 
a husband  goes  away,  and  when  he  returns  from  his  tour  and  gets 
into  the  yard,  the  usual  Oriental  crowd  follows.  His  wife  rushes 
out  to  greet  him,  and  very  naturally,  they  kiss.  Like  Judas,  they 
are  betraying  the  cause  by  that  act,  because  it  is  most  unseemly  to 
do  such  a thing  as  that  openly  in  certain  countries.  A missionary 
friend  from  Central  Africa  tells  of  a tribe  that  he  had  labored  to 
influence  and  had  partially  succeeded.  When  he  was  leaving  for 
further  touring  and  was  sending  his  wife  back  home,  he  kissed 
her.  Immediately  the  200  men  present  burst  into  long  and  uncon- 
trollable laughter,  not  because  it  was  new  to  them — for  they  kiss 
on  both  cheeks- — but  because  no  man  ever  thought  of  doing  so  in 
public.  My  friend  lost  more  respect  in  a second  than  he  had  won 
for  himself  by  his  laborious  cultivation  of  the  strange  tribe. 

We  very  often  offend  our  adopted  people  because  of  the  rela- 
tions which  we  permit  to  exist  between  ourselves  and  children. 
Childhood  has  a sacredness  in  Christian  countries  that  it  does  not 
possess  elsewhere,  and  we  must  make  that  evident.  At  the  same 
time,  a child  of  four  or  five  years  ought  not  to  dominate  the  family. 
If  you  cannot  rule  your  own  household  well,  the  Christians  and  the 
others  are  very  doubtful  about  your  being  competent  to  rule  them. 

There  is  another  particular  in  which  rules  of  propriety  are  fre- 
quently forgotten — the  relations  between  servant  and  master.  We 
are  not  to  treat  servants  as  slaves,  but  we  should  treat  them  with 
some  regard  to  local  views  as  to  these  relations.  On  the  one  hand, 
we  must  not  put  them  to  shame,  as  missionaries  very  often  do ; on 
the  other,  we  should  not  unduly  cultivate  them.  The  “loss  of  face,” 
though  a problem  of  China  especially,  is  liable  to  cause  trouble  with 
servants  the  world  over. 

2.  Leaving  the  home,  you  go  out  into  the  street,  and  what  is 
there  that  first  offends  your  friends — those  whom  you  have  come 
to  help?  Very  possibly  it  is  your  dress.  You  do  not  have  enough 
of  it  oftentimes.  One  function  of  garments  is  to  conceal  the  form, 
and  many  modes  of  dress  do  not  conceal  but  simply  reveal  it.  While 
we  are  to  remember  this,  going  to  the  other  extreme  and  walking 
the  streets  in  bath-robe  coats  is  also  questionable.  Anything  ap- 
proaching decollete  would  weaken  a woman’s  influence,  even  if 
she  appeared  thus  only  on  a state  occasion. 

Over  against  this  lack  of  dress  is  too  much  dress,  which  is 
quite  as  offensive.  I saw  the  other  day  a photograph  of  Governor 
Tuan,  one  of  the  two  commissioners  who  have  just  been  visiting 
the  United  States.  He  sat  in  his  yamen  surrounded  by  some  mis- 


Il8  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

sionaries  and  other  foreigners  living  in  the  Governor’s  province. 
It  was  a very  beautiful  picture,  but  one  of  the  missionaries  in  that 
group,  who  was  stylishly  dressed,  had  a cane — a dapper  little  pipe- 
stem  cane  in  China!  To  Governor  Tuan  there  could  be  no  rational 
explanation  of  that  sort  of  thing.  If  it  had  been  a staff  and  the 
missionary  had  been  lame,  it  would  have  been  appropriate.  But  he 
was  not  lame,  no  beggars  were  allowed  in  the  Governor’s  yamen, 
there  were  no  dogs  there  to  bite  him,  and  why  in  the  world  should 
this  man  bring  his  cane?  It  was  just  as  if  native  Australians  were 
being  received  by  President  Roosevelt  and  had  brought  with  them 
boomerangs.  Boomerangs  have  their  place,  but  not  in  the  White 
House ; and  to  swing  a cane  causes  trouble  for  China  missionaries. 
Glasses  are  a necessity,  but  the  missionary  to  the  Chinese  uncon- 
sciously offends  high  officials  by  his  glasses,  especially  if  he  does 
not  remove  them  when  greeting  the  official.  Many,  even  of  the  older 
missionaries,  do  not  know  such  a fact  as  that. 

As  we  talk  in  the  street,  or  in  chapels,  we  begin  to  gesture. 
Remember  that  many  gestures  have  well-known  and  disreputable 
meanings.  For  instance,  I have  been  holding  my  hand  behind  my 
back  as  I have  been  speaking  to  you.  It  is  a most  offensive  thing 
in  some  countries  to  hold  your  hand  behind  your  back.  An  African 
missionary  was  just  about  concluding  difficult  negotiations  with  a 
chief,  when  he  closed  his  eyes  and  placed  his  hands  over  them. 
Instantly  chief  and  subject  alike  arose  in  wrath  and  nothing  further 
could  be  done  with  them.  That  use  of  the  hand  had  lost  the  mis- 
sionary all  he  had  gained.  The  Westerner,  in  Kipling’s  phrase,  is 
always  hustling.  He  must  get  to  a place  just  as  quickly  as  possible, 
but  in  getting  there  he  offends  propriety.  He  ought  not  to  walk 
rapidly;  he  is  not  a letter-carrier,  nor  a coolie.  Why  does  he  not 
walk  as  a gentleman  should? 

The  father  of  President  Hadley  of  Yale  is  reported  to  have 
said  to  certain  members  of  one  of  his  Greek  classes  who  were  guilty 
of  a filthy  habit,  “Gentlemen,  those  of  you  who  expect  to  rate  high 
in  my  esteem  must  not  expectorate  on  the  floor.”  This  matter  of 
expectoration  is  a very  serious  problem.  If  you  do  it  in  China,  you 
should  not  do  so  toward  the  north.  In  certain  sections  of  Africa, 
you  may,  if  you  like,  expectorate  upon  a person,  because  in  that 
particular  language,  the  Benga,  the  word  for  bless  and  spit  is  pre- 
cisely the  same.  It  is  the  way  in  which  you  bless  a person.  But 
one  must  know  the  customs;  for  there  are  few  places  where  men 
deem  themselves  blessed  when  spit  upon,  no  matter  how  sincere  may 
be  the  missionary’s  desire  to  bless  everybody. 

3.  Let  us  think  of  another  line  in  which  missionaries  are  very 
likely  to  offend — verbal  sins  against  propriety,  let  us  call  them.  We 
very  frequently  disgust  people  because  of  our  seven-by-nine  vocabu- 
lary. When  the  missionaries  first  went  to  the  Hawaiian  Islands,  it 
was  perfectly  proper  for  them  to  call  the  horse  the  “not  pig,”  be- 


EFFICIENCY  LIMITED  BY  VIOLATING  PROPRIETY  TI9 

cause  they  knew  no  horse  and  the  newcomers  were  obliged  to  de- 
scribe a horse  in  some  way;  but  it  is  infantile  for  a missionary  in 
countries  where  horses  are  common,  because  they  do  not  happen 
to  know  the  word  for  “horse”  and  do  know  the  words  for  “not  pig,” 
to  call  a horse  the  “not  pig.”  There  is  too  much  guesswork  about 
that  kind  of  talk,  and  you  offend  people  by  so  doing. 

Vulgarity  of  speech  is  a very  common  fault  with  many.  We  do 
not  realize,  perhaps,  how  our  language  has  been  purified,  but  in 
most  of  the  missionary  countries  the  language  is  vile  beyond  expres- 
sion. A missionary  adopts  a word  heard,  because  he  wants  to  use 
the  language  of  the  people;  and  he  picks  up  something  that  is  very 
greatly  soiled.  I recall  a meeting  that  was  electrified  and  horrified 
by  a missionary  who,  in  reading  a hymn,  repeatedly  used  an  obscene 
word  through  sheer  carelessness. 

Almost  equally  unfortunate  is  a mongrel  speech,  a compound 
made  up  partly  of  ornate  language  and  partly  of  something  that  is 
not.  A favorite  quotation  used  by  Chinese  missionaries  in  chapels  is 
a sentiment  from  Confucius.  In  the  Classics  it  reads,  Ssu  hai  chih 
nei,  chieh  hsiung  yeh — “The  four  seas  between,  all  are  brethren.” 
The  missionaries  frequently  give  it,  Ssu  hai  chih  nei,  tou  shih  hsiung 
ti — a change  from  the  Classical  in  the  last  part  to  the  commonest 
sort  of  language.  A good  many  of  you  remember  how  the  Can- 
terbury Tales  begin : 

“Whan  that  Aprille,  with  hise  shoures  soote, 

The  droghte  of  Marche  hath  perced  to  the  roote.” 

Now,  suppose  you  were  to  quote  that  thus : 

“Whan  that  Aprille,  with  hise  shoures  soote, 

Has  knocked  out  a March  dry-spell.” 

That  would  be  a fair  parallel,  but  such  language  is  not  very  helpful 
to  the  missionary  cause. 

The  greatest  danger  of  falling  into  verbal  sin,  perhaps,  is  that 
missionaries  talk  upon  topics  which  are  tabooed.  For  instance,  you 
meet  a friend  whose  shop  is  next  to  a house  that  has  burned  down, 
and  you  congratulate  him  upon  it.  It  is  an  awful  mistake,  a most 
ill-omened  remark.  When  Dr.  Nassau  of  Gabun  met  some  children 
and  tried  to  cultivate  the  friendship  of  their  mothers,  he  began  to 
count  them,  which  was  unfortunate  to  the  last  degree.  One  cannot 
talk  about  death  in  many  countries  without  giving  great  offense. 
There  are  many  other  topics  that  are  tabooed,  but  they  can  be 
learned  about  from  native  teachers. 

Then  there  are  honorific  sins,  alas ! Japan  probably  revels  more 
in  honorifics  than  any  other  land,  and  I suppose  Burma  stands  next 
on  the  list.  But  be  sure  of  your  honorifics,  for  even  English  officials 
in  Burma  have  endangered  their  lives  by  a wrong  use  of  them.  In 
China  one  has  to  be  equally  careful  of  his  numeratives,  or  he  is  ridi- 


120  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 


culed.  Be  careful  of  whatever  in  any  language  is  peculiar.  Many 
missionaries  think  it  beneath  them  to  learn  the  language  necessary 
for  chit-chat — a very  serious  mistake.  You  must  have  some  of  these 
polite  sayings  in  order  to  get  on  in  society,  for  boorishness  and  taci- 
turnity count  against  one  the  world  over. 

4.  Let  us  pass  on  to  a fourth  source  of  offense,  calls  formal 
in  character.  One  can  ruin  his  social  standing  by  going  to  make 
this  call  in  a wrong  style  of  conveyance.  A friend  of  mine  had 
bought  a Chinese  sedan  chair  with  shorter  handles  than  those  of  an 
ordinary  sedan.  It  was  loaned  to  a millionaire  from  New  York  to 
bring  him  up  from  the  river,  and  it  caused  the  greatest  excitement 
that  the  city  had  ever  known.  People  were  laughing  for  years  over 
it.  Why?  Because  those  shorter  handles  made  of  that  sedan  a 
spirit  chair,  in  which  the  ghost  is  carried  in  funeral  processions.  It 
was  just  as  appropriate  as  if  Dr.  Anderson  of  the  First  Presbyterian 
Church  up  here  should  receive  a visiting  clergyman  in  a hearse  down 
at  the  station  and  bring  him  up  town  in  it.  It  is  safe  to  say  that  the 
sight  of  his  guest  looking  out  through  the  glass  sides  would  not  be 
forgotten.  You  have  reached  your  place,  and  you  desire  to  make 
a good  impression;  but  you  are  in  such  haste  that  you  leap  down 
from  your  cart,  or  gharry.  Well,  if  a lady  should  do  this  in  China  or 
India,  she  might  just  as  well  in  America,  if  she  desired  to  make  a 
good  impression  upon  a new  friend,  approach  this  friend’s  house 
skipping,  or  on  the  run;  or  a gentleman  might  just  as  appropriately 
vault  a fence  to  get  over  into  the  yard,  instead  of  entering  by  the 
gate  where  he  was  going  to  make  a call.  They  talk  about  such  pe- 
culiar actions  in  Asia  just  as  much  as  they  do  in  Nashville. 

5.  Then  there  are  functions — calls  extraordinary,  etc. — which 
I am  not  going  to  dwell  upon,  except  to  remind  you  that  the  func- 
tion in  the  non-Christian  world  must  be  regarded,  because  there  eti- 
quette and  propriety  are  on  dress-parade.  Presents  are  another  dif- 
ficulty. Be  sure  to  look  into  this  matter,  and  do  not  think  that  you 
are  doing  all  that  is  required  when  you  send  a present.  You  have  to 
be  very  particular  about  the  number  of  presents,  about  the  manner 
in  which  they  are  wrapped,  about  their  proper  delivering,  etc.  Re- 
ceiving gifts  is  quite  as  serious  a problem  to  the  person  who  desires 
to  rank  as  polite,  as  is  the  making  of  presents. 

6.  There  are  also  religious  infractions  of  propriety,  and  they 
are  more  serious  still.  The  Chinese  word  for  propriety  is  an  ideo- 
graph made  up  of  two  parts : one  means  to  proclaim,  or  to  reveal ; 
the  other  means  a sacrificial  vessel.  That  is,  propriety  in  the  group 
of  countries  dominated  by  Chinese  etiquette  is  a matter  of  religion 
and  so  is  not  to  be  lightly  regarded.  But  what  does  one  witness  at 
the  temples?  Not  infrequently  one  sees  a missionary  stalk  boldly 
into  a temple.  He  may  not  take  off  his  shoes  in  Japan  before  walk- 
ing over  the  polished  temple  floors.  Very  possibly  he  walks  up  to 
the  idol  and  familiarly  pats  him  with  his  ever-present  cane.  It  is 


EFFICIENCY  LIMITED  BY  VIOLATING  PROPRIETY  12  Ii 


to  the  believer  in  those  faiths  like  taking  hold  of  the  Ark  of  the 
Covenant  in  ancient  Jewish  times.  We  should  remember  that  ridi- 
culing the  beliefs  of  people  is  poor  missionary  policy.  They  are 
usually  the  best  that  that  country,  or  people,  know.  Let  us  not  pro- 
fane those  things  which  are  held  most  sacred.  We  may  argue  against 
them  and  reason  about  the  unwisdom  of  holding  them,  but  let  us 
never  laugh  at  the  religious  views  and  practices  of  the  non-Christian 
world. 

III.  I have  spoken  briefly— -and  mainly  through  a jumble  of 
illustrations — concerning  the  way  in  which  some  missionaries  im- 
pair their  efficiency  through  failure  to  regard  the  proprieties  of  their 
adopted  country  with  proper  deference.  Just  a word  in  closing 
about  how  we  are  going  to  avoid  these  mistakes.  I should  say  to 
those  of  you  who  are  expecting  to  go  to  the  foreign  field,  that  the 
Volunteer  Band  could  do  nothing  better  for  one  branch  of  training 
than  to  have  a course  of  reading  on  this  subject.  And  may  I,  as 
a man  who  has  been  a missionary,  say  to  the  older  missionaries  here, 
that  it  is  worth  while  for  you  also  to  study  the  subject  more  care- 
fully than  you  have,  perhaps.  And  when  you  have  done  this  study- 
ing, decide  upon  what  has  not  been  discussed  this  morning,  namely, 
what  the  “reasonable  standards  of  propriety”  are.  The  older  mis- 
sionaries, aided  by  wise  native  assistants,  can  decide  that  question 
fairly  well.  Next,  let  the  new  missionaries  spend  time  and  heart 
upon  practicing  etiquette  and  observing  the  rules  of  propriety,  so 
that  they  may  not  make  a wrong  impression  and  thus  nullify  that 
influence  which  they  are  seeking  to  gain. 

IV.  May  I suggest  that  another  thing  which  missionaries 
ought  to  try  to  do  is  to  enter  into  sympathy  with  the  men,  women 
and  children  with  whom  they  are  going  to  labor.  We  may  laugh  at 
their  etiquette  and  despise  their  rules  of  propriety,  but  there  is  usual- 
ly a sweet  reasonableness  about  it.  There  is  reason  even  in  cannibal- 
ism— a deep,  religious  reason,  not  merely  an  economic  one.  If  we 
are  to  be  eaten  by  cannibals,  let  us  know  why  we  are  eaten,  at  least. 

Brothers  and  sisters,  those  of  you  who  are  going  to  the  foreign 
field,  propriety  and  etiquette  are  not  the  most  essential  things  by 
any  manner  of  means,  but  they  are  trifles  of  importance.  One  of 
the  factors  that  made  Sir  Joshua  Reynolds  one  of  the  greatest  paint- 
ers of  his  time  in  Great  Britain  was  the  motto  which  actuated  him 
in  all  his  work,  “Trifles  make  up  perfection,  but  perfection  is  no 
trifle.”  The  missionary’s  main  business  is  to  faithfully  depict  Jesus ; 
let  no  neglected  trifle  blur  that  picture. 

In  closing,  let  me  quote  the  words  of  the  Sage  who  has  taught 
etiquette  to  a larger  number  of  people  than  any  other  man  who  has 
ever  lived,  Confucius : “If  you  do  not  learn  the  rules  of  propriety, 
your  character  cannot  be  established.  ...  If  you  are  grave,  you 
will  not  be  treated  with  disrespect ; if  you  are  generous,  you  will  win 
all;  if  you  are  sincere,  people  will  repose  trust  in  you;  if  you  are 


122  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 


earnest,  you  will  accomplish  much ; if  you  are  kind,  this  will  enable 
you  to  employ  the  services  of  others.”  And  remember  the  saying  of 
the  greatest  missionary  the  world  has  ever  seen,  that  little  Jew,  con- 
verted to  Jesus  Christ,  who,  because  of  his  dominant  purpose,  said, 
“I  am  become  all  things  to  all  men.”  And  what  was  his  purpose? 
‘‘That  I may  by  all  means  save  some.”  Our  great  object  in  this 
work  is  not  merely  to  conform  to  rules  of  etiquette  and  thus  save 
ourselves  from  being  laughed  at  openly,  or  behind  our  backs.  We 
exercise  holy  functions  as  representatives  of  Jesus  Christ,  of  whom 
it  stands  written:  ‘‘It  behooved  him  in  all  things  to  be  made  like 
unto  his  brethren,  that  he  might  be  a merciful  and  faithful  high 
priest  in  things  pertaining  unto  God.”  ‘‘It  is  enough  for  the  disciple 
that  he  be  as  his  master,  and  the  servant  as  his  lord.” 


SPIRITUAL  PREREQUISITES  FOR  THE  PERSUASIVE 
PRESENTATION  OF  CHRIST 

THE  REV.  DONALD  FRASER,  BRITISH  CENTRAL  AFRICA 

I wish  I knew  how  to  impress  upon  you  the  one  thought  that 
is  in  my  mind,  the  one  spiritual  prerequisite  for  the  persuasive  pre- 
sentation of  Jesus  Christ  in  the  foreign  field.  I remember  the  words 
of  Jesus  Christ,  when  He  said:  “He  that  sent  me  is  with  me;  the 
Father  hath  not  left  me  alone.”  I think  that  in  these  words  one 
sees  the  key  to  Christ’s  consistency  and  truthfulness.  In  the  time 
of  popularity  and  in  the  time  of  unpopularity,  He  recognized  that 
God  was  with  Him;  and  so  I want  to  say  that  the  one  spiritual  pre- 
requisite is  that  we  men  and  women  who  mean  to  serve  God,  either 
here  or  abroad,  should  live  in  a constant,  holy  fellowship  with  God 
Himself. 

I see  that  God  never  sent  a man  alone  to  do  His  work.  To 
shrinking  Moses  He  said,  “I  will  be  with  thy  mouth.”  To  Joshua 
He  said,  “As  I was  with  Moses,  so  I will  be  with  thee.”  To  sensi- 
tive Jeremiah  He  says,  “Be  not  afraid  . . . for  I am  with 

thee.”  To  Paul,  in  the  midst  of  licentious  Corinth,  He  said,  “Be  not 
afraid,  but  speak,  for  I am  with  thee.”  And  I see  that  when  He  sent 
forth  His  disciples  on  the  world-wide  commission,  He  coupled  with 
His  commission  the  promise  of  His  presence  through  all  the  ages. 
And  when  we  read  in  the  Acts  of  the  signs  and  wonders  and  mir- 
acles which  those  first  disciples  did,  we  find  the  secret  of  it  all  in 
one  phrase,  “the  Lord  working  with  them.” 

We  have  been  hearing  a good  deal  about  the  prospects  of  the 
evangelization  of  the  world  in  this  generation,  and  certain  arith- 


PREREQUISITES  FOR  THE  PRESENTATION  OF  CHRIST  1 23 

metical  calculations  have  been  offered  to  us.  I feel  most  suspicious 
of  all  those  calculations,  for  it  is  not  by  a multitude  of  men  that  the 
world  is  going  to  be  won  for  Christ.  As  well  think  that  by  the  send- 
ing forth  of  100,000  phonographs  into  the  foreign  field  the  world 
will  be  brought  to  Christ.  What  we  want  is  only  one  type  of  men 
and  women — men  of  wisdom,  who  have  learned  to  keep  company 
with  God  and  are  going  forth  as  His  servants,  in  His  fellowship. 
This  is  the  only  type  of  man  who  is  going  to  help  much  in  the  evan- 
gelization of  the  world  in  this  generation.  I think  the  supreme 
lesson  of  the  lives  of  such  men  as  Brainerd,  of  Moody,  of  Hudson 
Taylor,  and  others,  is  just  the  unmeasured  possibilities  for  evangeli- 
zation that  lie  in  a single  life  wholly  yielded  to  God.  I know  that 
we  have  come  in  these  days  to  a time  of  great  self-sufficiency,  and 
we  think  that  our  organization  is  now  so  perfected  that  we  can  by 
means  of  executive  ability  and  high  training  become  efficient  mes- 
sengers of  God.  But  I am  quite  sure  of  this,  that  when  a man  is 
projected  out  into  the  foreign  field,  and  lives  alone,  the  supreme 
test  of  his  usefulness  in  the  years  that  come  will  be  whether  he  has 
learned  that  he  is  identified  with  God,  that  his  work  is  God’s  work, 
and  God  works  with  him.  I think  of  Luther’s  bold  word  in  the  day 
of  crisis,  “Lord,  Thou  art  imperiled  with  us.”  It  is  the  absolute 
certainty  that  God  has  sent  us  and  has  not  left  us  alone,  that  will 
keep  us  hopeful  and  optimistic  in  the  day  when  riot  and  insurrec- 
tion threaten  to  swamp  the  Church  of  God,  or  when  backsliding 
and  sin  mar  and  spoil  that  Church  which  He  is  calling  out  to  Him- 
self. 

I think  of  an  incident  that  happened,  a word  that  was  spoken 
during  our  church  crisis  a year  ago  in  Scotland,  when  the  House 
of  Lords  made  a certain  decision  which  suddenly  deprived  our 
Church  of  ail  its  property,  and  seemed  to  blot  out  a bright  future 
of  usefulness  in  the  world.  When  the  decision  had  been  given  and 
Dr.  Rainy,  the  spiritual  father  and  great  ecclesiastic  in  Scotland, 
was  leaving  the  House  of  Lords,  along  with  the  leading  counsel, 
the  leading  counsel  came  up  to  him  in  a moment  of  supreme  depres- 
sion, and  he  said,  “If  at  the  first  hearing  Lord  Shand” — one  of  the 
judges — “had  not  died,  that  decision  would  have  been  reversed, 
would  have  gone  in  our  favor.”  Dr.  Rainy’s  only  reply  was,  “His 
death  seems  like  a Providence.”  I think  that  was  the  answer  of  a 
man  who  believed  that  his  cause  was  identified  with  the  cause  of 
God,  that  he  was  working  with  God,  and  that  though  God  may 
defeat  our  methods,  God  still  must  triumph. 

I want  to  press  this  truth  on  you  for  two  or  three  reasons.  First 
of  all,  I believe  that  this  continual  fellowship  is  necessary,  if  a man 
is  going  to  fulfil  the  special  service  of  the  missionary.  There  is 
only  one  aim  before  us  missionaries;  it  is  the  presentation  of  Jesus 
Christ  to  the  world.  I do  not  for  a moment  fancy  that  such  an  aim 
in  any  way  limits  the  methods  which  we  may  use.  Everything 


124  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 


which  elevates  the  social  conscience,  which  purifies  administration, 
which  sanctifies  laws — every  method  of  that  sort  may  become  an 
avenue  to  lead  to  Jesus  Christ.  But  this  I say,  that  these  things  by 
themselves  are  useless;  that  unless  those  avenues  lead  directly  to  the 
living  Christ,  we  are  only  doing  a temporary  work  which  will  not 
last  through  the  ages.  I say,  too,  that  if  we  who  lead  along  those 
avenues  are  not  to  end  in  a maze,  we  must  step  side  by  side  with 
Jesus  Christ,  that  the  people  may  at  last  reach  to  Him.  Let  me 
press  it.  I believe  that  the  supreme  end  of  the  missionary  cannot 
be  attained  by  anything  else  than  by  spiritual  methods,  by  spiritual 
ambitions,  the  elevation  of  the  human  race  until  it  returns  to  God 
and  the  face  of  God  is  again  formed  in  man. 

I know  that  missionaries  are  busy  men.  I fancy  there  are  few 
lives  lived  in  this  earth  so  continually  and  sustainedly  strenuous, 
but  I cannot  help  believing  that  haste,  activity,  will  not  attain  our 
ends,  that  these  ends  are  far  more  spiritual;  they  will  not  attain  to 
Christ.  There  is  so  much  to  do  in  the  foreign  field  and  so  little 
time  in  which  to  do  it,  that  a man  is  apt  to  be  carried  away  in  a tor- 
rential rush,  that  he  is  apt  to  forget  the  first  things  and  the  first 
power.  Artisan  missionaries  work  like  galley-slaves;  the  doctor 
moves  among  crowds  of  patients ; the  clergyman  is  busy  from  morn- 
ing to  night  in  administrative,  or  in  pastoral  and  evangelistic  work; 
and  at  the  end  of  the  day  the  impression  is,  “How  busy  we  are!” 
when  it  ought  to  have  been,  “How  near  God  is!” 

We  know  that  in  this  world  there  are  many  things  that  can 
be  attained  by  activity,  by  haste.  The  engineer  may  overcome  many 
a natural  difficulty  by  sheer  genius  and  by  work.  The  financier  may 
overstep  many  a hindrance  by  methods  good  or  evil  and  add  to  his 
capital  by  continuous  work.  But  I say  that  Jesus  Christ  cannot 
be  presented  to  the  world  except  by  spiritual  methods  and  by  liv- 
ing in  the  fellowship  and  company  of  Christ.  Therefore,  one  of  the 
first  lessons  a man  must  learn  in  the  foreign  field  is  that  he  must 
have  the  grace  to  limit  himself,  to  limit  his  activities,  to  refuse  to 
run  on  sidings,  and  to  take  time  to  cultivate  the  friendship  of  Christ. 
One  hour’s  work  from  a man  who  lives  with  God  is  worth  ten 
hours’  work  from  a man  who  lives  alone.  It  may  mean  a less  quan- 
tity of  work,  but  it  must  mean  an  immense  addition  to  the  energy 
of  the  service  we  are  rendering.  My  brothers,  if  we  neglect  this, 
we  shall  teach  false  lessons  to  the  heathen.  We  shall  be  teaching 
worry  when  we  ought  to  be  teaching  peace,  irritability  when  we 
ought  to  be  teaching  forbearance,  passion  when  we  ought  to  be 
teaching  love;  and  our  whole  life  will  be  a travesty  of  the  life  of 
Jesus  Christ.  No;  when  one  looks  at  the  world  and  the  forces 
we  have  got  to  meet,  one  cannot  help  being  certain  of  this,  that 
there  is  no  other  power  in  the  world  which  can  overcome  but  the 
power  of  the  presence  of  God  with  us ; for  we  fight  not  against 
the  powers  of  this  world,  but  against  the  rulers  of  darkness,  against 


PREREQUISITES  FOR  THE  PRESENTATION  OF  CHRIST  I25 


all  the  constant  evil  passions  of  man,  and  there  is  nothing  else  that 
will  overcome. 

I remember  the  words  of  Hudson  Taylor  when  he  embarked 
on  his  great  enterprise  for  the  evangelization  of  inland  China,  how 
God  seemed  to  say  to  him,  “I  am  going  to  evangelize  inland  China, 
and  I will  do  it  through  you  if  you  walk  with  me.”  I remember 
Dr.  Laws,  our  father  in  Central  Africa,  telling  me  that  in  the  days 
of  their  quixotic  enterprise,  when  they  pushed  up  into  the  interior 
with  the  Gospel  and  men  thought  they  had  gone  on  a mission  of 
death  and  failure,  that  there  were  only  two  words  in  his  mind 
through  the  whole  of  his  canoe  journeys,  “God  lives,  and  my  father 
is  praying.”  He  recognized  that  the  triumph  that  was  coming  was 
not  coming  to  him  through  the  wisdom  of  their  arrangements,  but 
because  God  was  joined  in  a holy  partnership  with  them  for  the 
evangelization  of  inner  Africa. 

I see  that  it  is  true,  as  one  reads  the  story  of  the  missionaries 
who  lived  through  days  of  failure,  as  well  as  in  the  story  of  those 
who  lived  in  the  days  of  triumph,  that  the  only  thing  that  kept  them 
true  to  Christ  who  commissioned  them  was  the  fact  that  God  lived 
with  them  and  God  worked  with  them.  Has  it  not  been  impressed 
on  the  world  during  these  last  few’  months  that  there  is  no  true  tri- 
umph of  God  wrought  except  where  God  is  the  predominant  part- 
ner and  the  only  one  visible?  Is  not  this  the  whole  story  of  the 
Welsh  revival,  how  the  leader  was  often  invisible,  often  refused  to 
speak,  often  refused  to  appear  at  the  meetings,  and  the  work  went 
on  spontaneously,  for  there  was  no  other  arm  visible  but  the  arm 
of  God.  Read  the  story  of  David  Brainerd  here  in  America  among 
the  North  American  Indians,  and  you  will  see  in  his  reports  to  his 
commissioners  a paragraph  that  runs  something  like  this:  “I  never 
saw  the  work  of  God  appear  so  independent  of  means.  I seemed 
to  stand  still  and  do  nothing;  God  seemed  to  work  alone.”  My 
brothers,  if  we  are  going  to  impress  Jesus  Christ  on  the  world,  we 
must  learn  this  lesson  of  being  willing  to  be  forgotten,  of  being 
willing  to  be  despised,  if  only  Jesus  Christ  is  made  visible  and  al- 
lowed room  to  work. 

I pass  on  to  another  point.  I think  that  this  recognized  friend- 
ship of  Jesus  Christ  is  very  necessary,  if  a man  is  going  to  retain 
spiritual  sensitiveness  and  so  persuasively  present  Jesus  Christ  to 
the  world.  Let  us  not  deceive  ourselves.  The  foreign  mission  field 
is  no  hotbed  for  saints.  I think,  rather,  that  it  is  a place  of  dreadful 
spiritual  tragedy.  There  men  live  away  from  all  the  holy  influences 
of  Christian  society;  they  live  among  others  where  the  social  con- 
science is  pitched  on  a lower  key  than  anything  we  know  of  here 
at  home.  They  hear  things  daily  that  they  ought  not  to  hear,  see 
things  they  ought  not  to  see,  and  the  tendency  is  always  for  what 
is  fine  in  us  to  grow  coarse,  to  sympathize  with  clay.  I am  sure 
of  this,  that  there  is  no  other  deliverance  for  us,  no  other  means 


126  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 


of  retaining  holy,  spiritual  sensitiveness,  responsiveness  to  God, 
than  that  we  should  live  with  Him.  Let  a man  once  lose  spiritual 
visions,  cease  to  hear  the  holy  sound  of  God  speaking,  and  his  effi- 
ciency is  weakened,  if  not  entirely  destroyed.  Think  of  Henry 
Martyn,  a man  who  was  eminently  efficient  in  the  presentation  of 
Jesus  Christ.  He  made  as  the  motto  of  his  life:  “I  am  born  for 
God  only.  I wish  to  have  my  whole  being  swallowed  up  in  the 
will  of  God.”  The  result  of  this  continual  spirit  of  devotion  of 
Martyn  was  that,  although  living  among  all  the  degradation  of 
Mohammedanism  and  of  heathendom,  he  never  lost  his  sensitive- 
ness, his  horror  of  sin,  and  his  intense  appreciation  of  Jesus  Christ. 
One  time,  when  a Mohammedan  was  speaking  derisively  of  Christ 
to  him,  he  said  to  this  Mohammedan:  “I  could  not  endure  exist- 
ence if  Christ  were  not  glorified.  It  would  be  hell  to  me,  if  He  were 
always  to  be  thus  dishonored.”  And  when  the  Mohammedan,  in 
surprise,  asked  him  how  this  could  be — why  he  should  feel  so — 
he  said:  “If  you  pluck  out  my  eyes,  I cannot  tell  you  why  I feel 
pain;  it  is  just  feeling;  and  it  is  because  I am  one  with  Christ  that 
I am  thus  so  dreadfully  wounded.”  It  is  a fact  that  the  man  who 
is  going  to  present  the  true  Christ  to  others  must  have  something 
of  this  painful  fellowship  with  Christ,  bearing  daily  something  of 
the  stigmata  of  Christ,  wounded  with  the  sins  of  the  world,  never 
losing  a sense  of  the  eternal  horror  of  sin  and  the  continual  attrac- 
tion of  Jesus  Christ. 

I do  not  believe  that  there  is  any  other  type  of  man  who  can 
truly  reflect  Christ  to  the  world.  You  go  into  the  foreign  field  as 
Christ’s  emissaries.  Men  look  on  you  that  they  may  discern  the 
face  of  God,  and  it  is  that  type  of  life  that  you  are  going  to  live 
daily  which  will  interpret  God  to  the  people  you  are  living  among. 
I wonder  what  kind  of  lesson  we  are  going  to  teach  to  the  world 
that  we  are  going  to  live  in.  What  kind  of  reflection  of  Jesus  Christ 
are  we  going  to  give?  I see  in  one  of  the  wise  instructions  of  the 
Church  Missionary  Society  to  its  missionaries  a paragraph  that 
reads  like  this:  “The  conscientious  industry  of  Christian  mission- 
aries is  not  denied,  but  assertions  are  made  in  various  quarters  that 
the  high  spiritual  tone,  the  strong  devotion  which  makes  self-sacri- 
fice easy,  and  which  manifests  to  all  around  that  the  missionary  is 
absorbed  by  love  to  his  Lord  and  to  his  work  for  the  Lord’s  sake — 
that  these  are  not  always  so  evident  as  might  have  been  looked  for.” 
I think  it  is  so  true  of  most  of  us.  We  are  strenuous,  yes;  we  are 
busied  night  and  day.  Strenuous  in  what?  Is  it  in  the  multitude 
of  our  organizations,  or  in  our  passion  to  be  absorbed  in  God?  We 
have  left  our  mark  on  the  land.  What  mark?  The  mark,  perhaps, 
of  industry,  of  a multitude  of  schools,  of  perpetual  itineration;  or  is 
it  the  mark  of  the  intensity  of  the  glory  of  God  that  is  shining 
through  us?  Here,  surely,  is  our  first  work — first  in  point  of  im- 
portance, of  pre-eminence — that  God  shall  be  sought  day  by  day, 


PREREQUISITES  FOR  THE  PRESENTATION  OF  CHRIST  127 

His  company  cultivated  until  there  is  one  atmosphere  going  forth, 
surrounding  us,  and  that  is  the  atmosphere  which  tells  of  God. 

And  last,  the  company  of  God  is  necessary  if  we  are  going  to 
have  that  character  which  most  efficiently  commends  Jesus  Christ 
to  the  world.  Holiness  is  not  found  anywhere  else.  Activity  does 
not  produce  it;  it  comes  straight  from  the  life  of  God.  If  I am 
going  to  be  holy,  I must  let  God  come  to  me,  I must  depend  on 
God,  on  His  company,  and  on  nothing  else.  You  little  know  how 
much  your  character  is  built  up  by  the  society  in  which  you  live. 
You  do  things  because  your  society  approves  of  it;  you  refrain 
from  other  things  because  these  things  are  disapproved;  but  when 
you  go  out  into  the  foreign  field,  false  props  are  removed;  you  are 
alone,  alone  amidst  daily  temptations,  with  no  one  to  depend  on  but 
your  companion,  God.  Then  your  true  character  appears.  The 
platform  lights  are  turned  down;  you  stand  in  the  clear  searching 
daylight.  Past  reputation  is  nothing;  public  appearances  are  noth- 
ing; the  man  you  are  will  be  known  by  your  colleagues,  by  the 
natives  around  you.  If  passion,  or  greed,  or  selfishness  stain  your 
character,  you  will  immensely  limit  your  usefulness  and  power  of 
presenting  Christ.  There  is  no  finer  offering  that  we  can  give  to 
the  world  than  that  we  should  give  character  stamped  with  the 
image  of  God,  that  we  should  be  as  men  in  whom  God  lives,  and  in 
whom  God  is  forming  Himself.  Holiness  is  a flower  not  of  this 
world’s  growth,  and  when  men  see  it  they  recognize  that  another 
world  has  made  it;  and  if,  day  by  day,  you  try  to  live  so  disciplined, 
so  much  in  the  communion  of  God  Himself,  there  must  come  to  you 
something  of  the  image  of  Jesus  Christ,  which  will  be  your  best  and 
daily  testimony  to  the  power  of  Christ  in  the  world. 

In  Scotland  we  have  the  memory  of  a man  whose  life  has  been 
the  inspiration  of  thousands : M’Cheyne  is  his  name.  Dr.  Andrew 
Bonar’s  wife  was  led  to  Christ  through  him,  and  she  always  said: 
“It  was  not  his  matter  nor  his  manner  that  struck  me;  it  was  just 
the  living  epistle  of  Christ,  a picture  so  lovely  that  I would  have 
given  the  whole  world  to  be  such  as  he  is.”  A minister  in  the  north 
met  M’Cheyne  and  was  in  his  company  for  a little  while,  and  he 
said  he  never  met  a more  Jesus-like  man  in  the  world,  and  he  went 
into  his  room  to  weep  and  to  give  himself  to  God.  God  help  us.  is 
there  anything  of  this  atmosphere  in  our  lives,  that  the  men  and 
women  who  live  with  us  daily  in  college,  that  the  heathen  around 
about  us  in  the  foreign  field,  are  compelled  to  recognize  that  Jesus 
Christ  is  in  us,  to  see  the  very  image  of  God  reflected  in  our  daily 
conduct  and  work.  The  artisan,  or  teacher,  or  doctor,  or  minister, 
who  so  lives  that  God  lives  through  him,  will  be  the  man  who  will 
best  commend  Christ,  whose  service  will  be  constant,  moment  by 
moment,  day  by  day.  We  speak  much  of  power  for  service.  There 
is  a greater  gift,  power  to  be  holy  and  to  be  Christlike.  He  surely 
is  least  in  the  Kingdom  of  God  who,  while  he  may  win  multitudes 


128  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 


of  souls,  forgets  to  discipline  his  own  character,  to  get  it  sweetened 
in  the  atmosphere  of  Jesus  Christ.  He  surely  is  the  most  efficient 
and  Godlike  servant  who,  day  by  day,  seeks  to  live  beside  God  until 
God  is  formed  in  him. 

Let  me  press  it  on  you.  My  brothers,  seek  the  company  of 
God,  not  for  efficiency  in  your  service,  but  for  His  own  sake.  Do 
not  let  your  individual  need  be  buried  in  your  profession.  You  need 
God  and  Christ  for  your  own  sake  first,  before  you  need  Him  for 
efficiency  in  your  profession.  Seek  Him  for  what  He  is,  and  seek 
Him  for  what  you  are  and  what  you  need,  and  then  you  will  have 
efficiency.  Goodwin,  one  of  our  old  theologians,  says:  “I  have 
known  men  who  sought  God  for  nothing  else  than  just  to  seek 
Him,  to  come  to  Him,  they  so  loved  Him;  they  scorned  to  soil  Him 
or  themselves  by  any  other  errand,  but  just  came  to  Him  that  they 
might  be  alone  in  His  presence.”  Of  such  surely  was  Thomas 
Bradwardine,  an  old  archbishop  of  Canterbury,  who  prayed  thus: 
“Thyself,  my  God,  I love;  Thyself  for  Thyself  above  all  things,  for 
Thyself  I love.  Thyself  I desire  as  a final  end.  Thyself  for  Thy- 
self, not  for  aught  else,  I always  and  in  all  things  seek  with  my 
heart  and  whole  strength,  with  groaning  and  weeping,  with  con- 
tinual labor  and  grieving.  If  Thou  dost  not  bestow  on  me  Thyself, 
Thou  bestowest  on  me  nothing.  If  I find  not  Thyself,  I find  noth- 
ing.” Let  us  seek  this  passionate  devotion  to  Christ  Himself  for 
His  own  sake.  It  is  the  man  who,  like  Zinzendorf,  cries,  “I  have 
one  passion,  and  that  is  He,  He  only;”  it  is  that  type  of  man  who 
will  daily  present  Christ.  On  the  drugs  that  he  prepares  in  his  dis- 
pensary, in  his  class-room,  on  all  his  work,  there  will  be  one  stamp, 
“Holiness  unto  the  Lord;”  and  the  one  testimony  of  his  life,  mo- 
ment by  moment,  and  day  by  day,  will  be  Jesus  Christ  and  the 
supreme,  ineffable  excellence  of  Christ,  whom  he  is  presenting  to  the 
world. 


MISSIONS  AND  THEIR  WIDER  RELATION- 
SHIPS 


A Diplomat’s  View  of  Christian  Missions 

The  Relation  of  Christian  Missions  to  Diplomacy 

The  Relation  of  the  Student  Volunteer  Movement  to 
International  Comity  and  Universal  Peace 

The  Secular  Press  and  Foreign  Missions 


. 


A DIPLOMAT’S  VIEW  OF  CHRISTIAN  MISSIONS 


RIGHT  HONORABLE  SIR  HENRY  MORTIMER  DURAND,  G.  C.  M.  G.,  K.  C. 

S.  I.,  K.  C.  I.  E.,  AMBASSADOR  OF  GREAT  BRITAIN  IN  THE  UNITED 

STATES 

I feel  that  I have  been  highly  honored  by  the  invitation  to  meet 
you  here  and  to  address  this  great  gathering. 

I will  not  detain  you  very  long,  for  I know  that  there  are  many 
here  who  are  far  better  fitted  than  I am  to  speak  upon  the  various 
subjects  you  have  met  to  discuss.  But,  as  I understood  it,  those  who 
invited  me  wished  to  have  from  a layman  who  has  spent  five  and 
twenty  years  of  his  life  in  the  East  some  observation  upon  mission- 
ary  work  in  that  part  of  the  world,  regarded  from  a layman’s  point 
of  view.  I propose  to  speak  to  you  for  a few  minutes  on  those  lines. 

I dare  say  you  will  not  be  surprised  if  I begin  by  saying  that  in 
those  parts  of  the  East  where  I have  served,  missionaries  are  not 
always  regarded  with  favor  by  the  officials,  merchants,  and  others 
with  whom  they  are  brought  into  contact.  I have  known  many  lay- 
men who  believed  in  missionary  work  and  supported  it  heartily,  but 
I have  also  known  many  who  did  not.  I have  often  heard  it  argued 
that  missionary  work  in  those  regions  is  at  best  wasted  and  is  often 
harmful ; that  practically  no  results  follow  from  the  expenditure  of 
so  many  valuable  lives  and  of  so  much  labor  and  money,  which 
would  be  more  usefully  expended  at  home ; that  the  missionaries 
make  few  converts,  and  that  those  they  make  cannot  be  trusted ; that 
by  attacking  the  religion  of  the  people  about  them  the  missionaries 
arouse  hostility  against  all  Christians ; and  that  they  are  in  fact  a 
perpetual  source  of  embarrassment  and  anxiety  to  their  governments. 
I have  heard  these  things,  and  things  worse  than  these,  said  of  the 
missionaries.  It  must  be  admitted  that  they  are  not  universally  pop- 
ular among  their  countrymen  in  the  East. 

Now  I am  not  going  to  discuss  the  subject  in  detail.  In  the  first 
place,  it  would  be  useless  and  unpractical  to  do  so.  The  real  ques- 
tion involved  in  it  has  been  settled  already  by  our  two  nations.  Every 
one  in  this  hall,  or  out  of  it,  knows  that  neither  England  nor  America 
will  take  her  hand  from  the  plow  and  abandon  the  field  of  foreign 
missions.  And  secondly,  if  that  question  were  still  open,  there  are 
many  men  here  immeasurably  more  competent  than  I am  to  examine 
one  by  one  the  statements  made,  to  show  how  far  they  are  true,  and 


132  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 


how  far  they  are  false,  and  also  to  show,  if  there  is  a measure  of 
truth  in  them,  to  what  extent  they  should  be  allowed  to  influence 
the  attitude  of  Christian  people  toward  foreign  missions.  For  my 
part,  I shall  not  attempt  any  such  comprehensive  examination  of  the 
subject. 

All  I wish  to  say  and  what  I feel  bound  to  say  is  this,  that  in  so 
far  as  my  personal  experience  goes,  the  charges  brought  against  mis- 
sionaries and  their  work  are  many  of  them  untrue  and  exaggerated, 
and  that  the  amount  of  good  they  do  is  greatly  in  excess  of  the  al- 
leged harm.  I have,  it  is  true,  met  injudicious  missionaries,  and  I 
have  known  Christian  converts  of  a very  undesirable  type,  and  I 
have  been  saddened  at  times  by  seeing  devoted  men  and  women  ap- 
parently throwing  away  their  health  and  their  lives  with  no  result. 
There  are  shadows  to  the  picture.  But  the  picture,  on  the  whole,  is 
very  far  from  being  a dark  one. 

As  to  the  good  done  by  missionaries,  will  you  excuse  me  if  be- 
fore speaking  of  my  personal  experience,  I mention  my  father’s?  He 
was  a soldier,  one  of  the  group  of  soldier  statesmen  who  did  so  much 
during  the  last  century  to  build  up  our  Indian  Empire.  Sixty  years 
ago  he  was  governing  British  Burma,  and  there  he  became  ac- 
quainted with  the  American  Baptist  missionary,  Judson.  I have  a 
book  containing  an  article  on  Judson’s  life,  which  was  contributed  by 
my  father  to  the  “Calcutta  Review”  in  1850.  It  speaks  of  the  Baptist 
missionary  as  a man  of  unconquerable  spirit,  entirely  free  from  self- 
ishness, from  avarice,  from  all  the  meaner  passions,  above  all,  as  a 
man  of  real  humility.  Judson’s  labors  and  sufferings  are  described, 
his  twenty-seven  years’  toil  over  his  Burmese  translation  of  the  Bi- 
ble, his  long  imprisonment  in  fetters  by  the  Burman  king,  his  strug- 
gle against  failing  health,  finally  his  death.  The  article  ends  by 
telling  of  “very  important  services  he  rendered  to  the  British  gov- 
ernment,” of  the  “information  and  advice”  given  by  him  to  succes- 
sive administrators  of  the  province,  of  his  coming  forward  as  “a 
powerfully  auxiliary  to  a diplomatic  mission,”  ready  to  “devote  his 
great  ability  and  thorough  acquaintance  with  Burma,  its  princes  and 
its  people  to  aid  in  the  conduct  of  negotiations.”  Finally,  the  article 
dwells  on  the  fact  that,  though  the  Burmese  were  his  particular 
charge,  the  British  soldier  shared  his  love  and  sympathy,  and  that 
many  an  officer  and  man  of  our  army  had  cause  to  bless  his  name. 

I find  this  article  between  one  upon  the  British  administration 
of  Central  India  and  one  describing  the  battles  of  the  second  Sikh 
War,  in  both  of  which  spheres  of  action  the  writer  had  served.  It  is 
written  not  by  a missionary,  but  by  a soldier  and  administrator,  who 
had  ruled  British  Burma  itself  and  had  the  best  means  of  knowing 
whether  Judson  did  good  or  harm.  May  not  this  testimony  be  taken 
as  some  set-off  against  the  criticisms  I have  mentioned? 

No  doujit  it  would  be  said  that  there  are  not  many  Judsons,  and 

is  true.  Bqt  I have  seen  enopgh  of  the  work  of  the  missionaries 


A diplomat's  VIEW  OF  CHRISTIAN  MISSIONS  1 33 

to  know  that  there  are  among  them  a very  great  number  of  devoted 
and  able  men  whose  work  it  is  a shame  to  disparage  and  decry.  The 
lives  of  those  whom  I have  known  have  been  almost  without  excep- 
tion an  example  to  all  about  them — an  example  which  some  of  their 
detractors  would  do  well  to  follow.  Many  of  them  have  been  men 
of  the  highest  culture.  I have  never  known  any  class  of  men  in 
the  East  who  had  such  knowledge  of  the  native  languages.  This 
point  has  often  been  made  the  subject  of  remark.  It  stands  to  rea- 
son that  the  command  of  language  needed  to  enable  a man  to  argue 
upon  religious  and  metaphysical  questions  is  far  greater  than  that 
required  for  the  discharge  of  ordinary  official  or  military  duties. 
Further,  I have  found  that  in  knowledge  of  the  people,  of  their 
customs  and  feelings,  the  missionaries  were,  as  a rule,  far  ahead  of 
the  officials.  That  fact  also  is  easy  to  understand.  And  it  enables 
the  judicious  missionary  to  afford  at  times,  as  Judson  did,  the  most 
valuable  aid  to  the  official  who  will  consult  him. 

Of  course,  as  I have  said  before,  all  missionaries  are  not  judi- 
cious. I have  known  some  who  were  injudicious,  and  an  injudicious 
missionary  can  at  times  be  as  powerful  for  mischief  as  an  injudicious 
diplomatist — if,  indeed,  there  can  be  an  injudicious  diplomatist.  I 
trust  there  is  no  such  person  in  existence,  though  I confess  that  when 
I find  myself  addressing  a missionary  conference,  I have  some  doubts 
on  the  subject. 

Altogether,  so  far  as  my  experience  goes,  missionaries  who  obey 
the  laws  of  the  country  in  which  they  reside  and  who  are  gentle  and 
considerate  and  courteous  to  all  about  them,  very  rarely  get  into 
trouble,  and  are  a help,  not  a hindrance,  to  their  countrymen.  Of 
course,  they  do  get  into  trouble  occasionally,  and  deplorable  outrages 
occur ; for  some  of  the  “heathen”  are  as  fanatical  as  some  professing 
Christians,  and  Oriental  governments  are  not  always  strong  enough 
to  keep  their  fanatics  in  order,  as  we  now,  to  some  extent  at  least, 
manage  to  keep  ours.  But  there  is  much  religious  toleration  among 
Orientals  in  general,  for  people  who  behave  properly.  Indeed,  the 
spirit  of  religious  toleration  is  at  times  one  of  the  difficulties  with 
which  the  missionary  has  to  contend.  I remember,  for  example, 
talking  one  moonlight  night  in  India  to  a high  caste  Brahman  and 
trying  to  get  at  his  real  views.  The  upshot  of  it  was  that  he  said : 
“Sahib,  all  religions  are  good.  The  Mohammedans  turn  to  Mecca 
when  they  pray,  and  the  Hindus  pray  to  Vishnu  and  Siva  and  other 
gods,  and  the  Sahib-lok  pray  to  Christ;  but  over  all  is  the  great 
Nayayan,  the  Lord,  to  whom  all  these  differences  are  nothing.”  It 
is  not  easy,  I imagine,  to  argue  with  a man  who  holds  so  compre- 
hensive a faith.  Even  Mohammedans,  whom  many  Christians  regard 
as  specially  fanatical,  can  show  much  toleration  to  a man  who  treats 
their  religion  with  respect,  and  asks  only  for  an  opportunity  of  tem- 
perately explaining  his  own.  There  is  a missionary  now  present 
who  is  a striking  example  of  this.  Not  long  ago  he  was  invited  by 


134  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

an  influential  mollah,  or  priest,  to  speak  in  one  of  the  largest  and 
oldest  mosques  in  Persia.  There  was  a large  audience.  After  offer- 
ing prayer  and  reading  the  story  of  the  Prodigal  Son,  the  missionary 
preached  to  them  about  “repentance.”  He  was  treated  with  much 
kindness,  and  after  the  service  the  Mohammedan  priest  took  the 
missionary  home  with  him  to  tea,  with  a number  of  other  priests 
and  chief  men  of  the  town.  The  day  was  a Friday,  and  the  mission- 
ary’s sermon  followed  the  regular  Mohammedan  prayers.  If  I did 
not  know  that  story  to  be  true,  it  would  seem  to  me  incredible.  I 
suppose  that  any  ordinary  white  man  who  had  found  himself  unin- 
vited in  that  mosque  would  hardly  have  escaped  with  his  life ; but 
the  missionary  who  was  invited  there,  who  is  now  here  among  you, 
was  one  of  the  American  Presbyterian  missionaries  at  Teheran,  Rev. 
Lewis  F.  Esselstyn,  and  that  man  has  to  my  certain  knowledge 
gained  to  a very  remarkable  extent  the  respect  and  liking  of  the  Per- 
sians around. 

I could  tell  you  one  instance  of  their  respect  for  that  mission 
that  only  occurred  to  me  to-day.  When  I left  Persia  some  years  ago, 
the  cemetery  attached  to  the  American  mission,  and  in  which  also 
the  English  dead  used  to  be  buried,  was  a stony  wilderness  which  it 
made  one’s  heart  ache  to  see.  In  that  country  everything  will  grow 
if  there  is  water,  but  water  is  very  difficult  indeed  to  get  and  is  most 
precious.  Owing  to  the  respect  and  liking  inspired  by  the  Teheran 
Mission  among  the  Persians,  a prominent  Persian  came  forward  and 
gave  to  the  mission  free  of  charge  a practically  unlimited  water  sup- 
ply, and  that  desert  cemetery  is  now  becoming  a garden. 

As  to  the  sincerity  of  Christian  converts  in  the  East,  let  me  cite 
one  instance  out  of  many  which  I have  known.  A few  years  ago  I 
was  traveling  in  the  mountains  of  Western  Persia,  when  a man  came 
to  see  me  in  the  suite  of  a Persian  official.  After  our  business  was 
over,  this  man  spoke  to  me,  and  told  me  that  he  was  a Christian.  He 
said  he  had  been  in  training  for  the  Mohammedan  priesthood,  but 
that  a chance  meeting  with  a Nestorian  on  the  frontier  had  led  to 
his  reading  the  Nestorian  Bible.  Gradually  it  dawned  upon  him 
that  the  religion  it  disclosed  might  be  the  true  one,  and  after  a visit 
to  some  missionaries  he  had  been  confirmed  in  this  belief.  He  then 
openly  embraced  Christianity.  He  was,  when  I saw  him,  living 
among  Mohammedans;  and  though  he  assured  me  he  was  not  ill 
treated  on  account  of  his  change  of  faith,  his  position  can  hardly 
have  been  a pleasant  one.  It  is  not  easy  to  see  what  reason  he  could 
have  had  except  sincere  conviction  for  acting  as  he  did. 

I should  like,  by  the  way,  to  take  this  opportunity  of  expressing 
publicly  my  gratitude  toward  the  Teheran  Mission  for  their  unvary- 
ing kindness  to  our  people.  We  have  a large  legation  there  and 
about  a hundred  British  subjects,  but  we  are  entirely  dependent  upon 
the  American  Mission  for  all  religious  offices.  Our  people  turn  to 
them  for  every  kind  of  help  and  always  with  the  certainty  of  re- 


A diplomat's  VIEW  OF  CHRISTIAN  MISSIONS  1 35 

ceiving  it.  I can  hardly  exaggerate  the  debt  of  gratitude  we  owe  to 
them.  This,  however,  is  another  story. 

To  sum  up,  the  fact  is  that  it  lies  in  great  measure  with  the 
people  who  choose  and  send  out  men  to  mission  work  whether  the 
missionaries  do  harm  or  good.  Missionary  work  is  difficult  and 
delicate  work,  and  in  fairness  to  government,  as  well  as  to  indivi- 
duals, hot-headed  and  tactless  men,  however  devoted,  should  not  be 
sent  out  to  do  it.  May  I quote  to  you  on  this  point  the  words  of 
Judson  himself?  “In  encouraging  young  men  to  come  out  as  mis- 
sionaries, do  use  the  greatest  caution.  One  wrong-headed,  conscien- 
tiously obstinate  man  would  ruin  us.  Humble,  quiet,  persevering 
men ; men  of  sound,  sterling  talents,  of  decent  accomplishments,  and 
some  natural  aptitude  to  acquire  language ; men  of  an  amiable  and 
yielding  temper,  willing  to  take  the  lowest  place,  to  be  the  least  of  all 
and  the  servants  of  all;  men  who  live  near  to  God  and  are  willing 
to  suffer  all  things  for  Christ’s  sake,  without  being  proud  of  it — 
these  are  the  men  we  need.” 

Provided  that  missionaries  are  of  that  stamp,  and  many  of  those 
whom  I have  known  in  Persia  and  elsewhere  were  of  that  stamp — 
then  I can  only  repeat  in  words  I have  used  before  to-night,  that  if 
I were  ever  again  an  administrator  or  a diplomatist  in  a non-Chris- 
tian country  I would  from  a purely  business  point  of  view,  as  a 
government  official,  far  sooner  have  them  than  not  within  the  limits 
of  my  charge.  And  I believe  from  what  I have  seen  that  the  people 
of  the  country,  too,  would  far  sooner  have  them  than  not  have  them. 

May  I say  one  word  to  the  young  men,  if  there  are  any  here, 
who  contemplate  going  out  as  missionaries  to  the  East?  I do  not 
wish  to  discourage  you,  but  I beg  you  to  consider  earnestly  before 
you  go  whether  you  are  really  fitted  for  the  task  before  you.  Do  not 
be  misled  by  love  of  excitement,  or  adventure,  or  by  the  glamor  of 
the  East.  It  has  a wonderful  glamor,  and  any  man  of  thought  and 
feeling  who  has  been  out  there  will  “hear  the  East  a-calling”  for 
many  a year.  But  a great  part  of  a missionary’s  work,  as  indeed  a 
great  part  of  the  work  of  every  profession,  is  hard  drudgery.  To 
master  an  Oriental  language,  as  you  must  master  it  if  you  are  to  be 
of  any  use,  is  itself  a labor  of  years.  Judson  used  often  to  sit  and 
study  his  Burmese  for  twelve  hours  out  of  the  twenty-four,  and,  as 
I have  said,  it  took  him  twenty-seven  years  to  complete  his  transla- 
tion of  the  Bible.  That  is  the  kind  of  toil  you  must  be  ready  to  face. 
I once  saw  a missionary  attempt  to  convert  an  Afghan.  His  manner 
of  doing  so  was  to  walk  up  to  the  Afghan  on  the  road  and  say  in 
very  bad  Persian,  which  was  not  really  the  Afghan’s  language, 
“Christ  is  the  Son  of  God.”  He  repeated  the  remark  twice,  receiv- 
ing each  time  a monosyllable  answer,  and  then  he  sheered  off,  hav- 
ing apparently  no  more  Persian  at  his  command.  This  is  the  sort 
of  thing  which  causes  the  enemy  to  blaspheme.  And  remember  Jud- 
son’s  warning.  Do  not  be  tempted  to  spiritual  pride.  Do  not  stand 


136  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

aloof  and  condemn  the  diplomatist,  or  the  administrator,  or  the  sol- 
dier, because  their  lives  and  their  views  are  not  what  yours  are. 
They,  too,  know  some  things — some  things  which  you  cannot  know 
— and  they,  too,  are  trying  to  do  their  duty.  Above  all,  never  look 
down  upon  the  soldier.  He  may  be  rough  and  reckless  at  times,  but 
he  is  always  ready  to  lay  down  his  life  for  his  country,  and  all  good 
missionaries  should  honor  the  soldier’s  uniform. 

If  you  are  ready  to  go  out  in  that  spirit,  in  the  spirit  of  Judson, 
then  go,  and  God  be  with  you.  That  He  will  be  with  you,  I have  not 
the  shadow  of  a doubt. 


THE  RELATION  OF  CHRISTIAN  MISSIONS  TO 
DIPLOMACY 

GENERAL  JOHN  W.  FOSTER,  LL.  D.,  EX-SECRETARY  OF  STATE 

I have  been  asked  to  speak  briefly  on  the  relation  of  diplomacy 
to  Christian  missions. 

The  greater  part  of  the  entire  foreign  mission  effort  now  being 
put  forth  by  the  Christian  churches  of  the  world  is  directed  toward 
Asia.  Across  that  vast  continent,  from  west  to  east,  stretch  a series 
of  non-Christian  countries — the  Turkish  Empire,  Persia,  Tibet, 
China,  Korea,  and  Japan.  The  first  two  are  ruled  by  tyrants  in- 
spired by  a bitter  hatred  to  Christianity,  and  none  of  them,  except 
Japan,  have  any  of  the  restraints  of  a constitution  or  an  orderly 
administration  of  justice  and  law. 

For  these  reasons  the  Christian  nations  have  found  it  neces- 
sary to  exact  from  them  the  observance  of  what  is  termed  the  prac- 
tice of  exterritoriality.  This  is  the  exemption  under  certain  condi- 
tions of  the  citizens  or  subjects  of  the  Christian  nations  in  those 
countries  from  their  laws  and  jurisdictions.  It  is  based  upon  the 
theory  that  for  certain  purposes  they  carry  with  them  the  territorial 
status  they  would  have  if  in  their  own  country.  This  exemption 
is  regulated  by  treaties,  or  other  diplomatic  agreements,  and  is  not 
uniform  for  all  the  countries.  In  general,  it  may  be  stated,  subject 
to  certain  exceptions,  that  an  American  citizen  resident  or  found 
in  those  countries,  when  charged  with  a crime  or  an  offense  against 
the  local  law  or  custom,  must  be  tried  by  his  own  diplomatic  or 
consular  representative;  and  if  found  guilty,  the  punishment  must 
be  meted  out  by  such  officer.  American  citizens  also  enjoy  other 
privileges  in  non-Christian  countries  which  I have  not  time  to  de- 
tail. On  this  account,  American  diplomatic  representatives  in  Asia 
have  more  intimate  and  responsible  duties  toward  their  countrymen 
than  those  accredited  to  Christian  powers. 

The  system  of  exterritoriality  is  one  which  makes  the  govern- 


RELATION  OF  CHRISTIAN  MISSIONS  TO  DIPLOMACY  1 37 


ments  where  it  is  enforced  very  restive,  and  they  look  forward  more 
or  less  impatiently  to  the  time  when  it  may  be  abolished.  For  nearly 
half  a century  after  Commodore  Perry  opened  the  gates  of  Japan, 
that  country  labored  under  the  exterritorial  disability;  and  it  was 
not  until  some  years  after  she  had  adopted  a constitution  which 
guaranteed  freedom  of  religious  belief  and  worship,  and  the  other 
civil  rights,  and  had  put  in  operation  a system  of  jurisprudence  and 
an  administration  of  justice  modeled  after  that  of  the  Christian  na- 
tions, that  she  was  released  from  that  thralldom. 

The  resentment  of  non-Christian  countries  because  of  the  prac- 
tices of  exterritoriality  is  more  likely  to  manifest  itself  against  mis- 
sionaries than  other  classes  of  foreigners,  and  the  diplomatic  rep- 
resentatives of  some  governments  are  more  on  the  alert  for  the 
maintenance  of  their  rights  than  others.  The  French  representa- 
tives in  Asia  have  shown  special  zeal  for  the  defense  of  their  mis- 
sionaries, who  are  almost  exclusively  Catholics.  Whether  their 
conduct  will  be  affected  by  the  abrogation  of  the  Papal  Concordat 
remains  to  be  seen.  Germany  made  the  murder  of  two  German 
Catholic  missionaries  the  occasion  of  the  seizure  of  an  important 
Chinese  port,  a large  area  of  territory,  and  the  practical  control  of 
an  entire  province.  The  government  of  the  United  States  has  held 
that  American  missionaries  in  foreign  lands  were  entitled  to  the 
same  protection  as  American  merchants,  or  any  other  class  law- 
fully in  such  lands. 

But  in  most  of  these  Asiatic  countries  special  privileges  have 
from  time  to  time  been  obtained  for  missionaries.  In  the  bigoted 
Empire  of  Turkey,  for  instance,  the  zeal  of  the  French  government 
for  the  Catholic  missionaries  has  forced  the  Ottomans  to  grant  them 
one  concession  after  another;  and  under  the  “favored  nation”  prin- 
ciples, the  Protestant  missions  have  shared  in  these  favors.  In 
1858  the  United  States  and  other  Christian  powers  secured  from 
China  an  express  stipulation  that  the  missionaries  might  teach  their 
doctrines  without  being  harassed  or  persecuted,  and  Chinese  con- 
verts should  in  no  case  be  interfered  with  or  molested.  In  the  same 
year  our  minister  to  Japan  negotiated  a treaty  which  granted  free- 
dom of  religious  worship;  and  some  years  later  the  representatives 
of  the  Christian  powers  intervened  to  bring  about  the  abolition 
of  the  old  anti-Christian  edict.  The  last  treaty  negotiated  by  the 
United  States  with  China  is  so  recent  (1903),  and  contains  such  a 
remarkable  article,  that  I think  it  worth  while  to  quote  it  in  full, 
as  follows: 

“Article  XIV.  The  Principles  of  the  Christian  religion,  as 
professed  by  the  Protestant  and  Roman  Catholic  Churches,  are 
recognized  as  teaching  men  to  do  good  and  to  do  to  others  as  they 
would  have  others  do  to  them.  Those  who  quietly  profess  and 
teach  these  doctrines  shall  not  be  harassed  or  persecuted  on  ac- 
count of  their  faith.  Any  person,  whether  citizen  of  the  United 


I38  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

States,  or  Chinese  convert,  who,  according  to  these  tenets,  peace- 
ably teaches  and  practices  the  principles  of  Christianity,  shall  in 
no  case  be  interfered  with  or  molested  therefor.  No  restrictions 
shall  be  placed  on  Chinese  joining  Christian  churches.  Converts 
and  non-converts,  being  Chinese  subjects,  shall  alike  conform  to 
the  laws  of  China;  and  shall  pay  due  respect  to  those  in  authority, 
living  together  in  peace  and  amity;  and  the  fact  of  being  converts 
shall  not  protect  them  from  the  consequences  of  any  offence  they 
may  have  committed  before,  or  may  commit  after,  their  admission 
into  the  Church,  or  exempt  them  from  paying  legal  taxes  levied 
on  Chinese  subjects  generally,  except  taxes  levied  and  contribu- 
tions for  the  support  of  religious  customs  and  practices  contrary 
to  their  faith.  Missionaries  shall  not  interfere  with  the  exercise 
by  the  native  authorities  of  their  jurisdiction  over  Chinese  subjects; 
nor  shall  the  native  authorities  make  any  distinction  between  con- 
verts and  non-converts,  but  shall  administer  the  laws  without  par- 
tiality, so  that  both  classes  can  live  in  peace. 

“Missionary  societies  of  the  United  States  shall  be  permitted 
to  rent  and  to  lease  in  perpetuity,  as  the  property  of  such  societies, 
buildings  or  lands  in  all  parts  of  the  Empire  for  missionary  pur- 
poses and,  after  the  title  deeds  have  been  found  in  order,  and  duly 
stamped  by  the  local  authorities,  to  erect  such  suitable  buildings 
as  may  be  required  for  carrying  on  their  good  work.” 

The  foregoing  is  sufficient  to  show  that  the  diplomatic  and 
consular  representatives  of  the  United  States  and  the  American 
missionaries  must  necessarily  have  important  and  close  relations 
with  each  other.  This  would  be  so  if  the  practice  of  exterritoriality 
were  the  only  bond  for  bringing  them  together.  But  the  precision 
with  which  our  treaties  have  been  drawn  with  the  Asiatic  govern- 
ments, the  interest  which  our  government  at  all  times  has  shown 
in  the  work  of  the  missionaries,  and  the  care  it  has  taken  in  securing 
the  free  exercise  of  their  labors  and  in  marking  out  their  duties  and 
those  of  their  converts  to  the  local  authorities,  constitute  a certain 
oversight  by  our  diplomatic  representatives  in  those  countries  and 
an  obligation  and  privilege  on  the  part  of  the  missionaries  which 
neither  can  disregard. 

I am  happy  to  say  that,  with  a few  unimportant  exceptions,  the 
American  representatives  in  the  Orient  and  in  the  Far  East  have 
properly  interpreted  the  spirit  of  their  government;  and  in  their 
relations  with  the  powers  to  which  they  have  been  accredited,  and 
to  their  countrymen  engaged  in  the  mission  work,  they  have  shown 
that  they  were  the  representatives  of  a Christian  nation.  Judged 
by  the  results  accomplished,  Commodore  Perry  was  the  most  dis- 
tinguished American  diplomatist  in  the  East.  When  he  steamed 
into  the  Bay  of  Yeddo  with  his  formidable  squadron,  which  filled 
the  subjects  of  the  Shogun  with  fear  and  amazement,  he  gave  them 
their  first  lesson  in  Christian  institutions.  When  Sunday  came  the 


RELATION  OF  CHRISTIAN  MISSIONS  TO  DIPLOMACY  1 39 


free  intercourse  which  had  been  maintained  with  the  shore  was 
entirely  suspended,  and  public  service,  as  was  the  Commodore’s 
invariable  custom,  was  held  on  the  open  decks  of  all  his  vessels. 
One  of  the  most  useful  of  all  our  ministers  to  Japan  was  Townsend 
Harris.  During  that  unique  negotiation  with  the  then  inexperi- 
enced and  simple  Japanese,  which  resulted  in  the  treaty  of  1858, 
he  records  in  his  diary,  “I  shall  be  both  proud  and  happy,  if  I can 
be  the  humble  means  of  once  more  opening  Japan  to  the  blessed 
rule  of  Christianity.”  You  are  familiar  with  the  good  work  done 
by  the  late  Colonel  Denby,  one  of  the  most  able  and  useful  of  our 
diplomats,  and  of  Mr.  Conger,  recently  returned  from  Peking  laden 
with  honors;  both  of  whom  were  the  staunch  friends  and  support- 
ers of  the  missionaries.  I might  enumerate  others,  if  time  per- 
mitted. 

I am  doubtless  addressing  some  young  men  who  aspire  to  serve 
their  country  in  a diplomatic  capacity.  It  is  a laudable  ambition, 
and  I hope  you  may  attain  your  desire.  I am  glad  to  assure  you 
that  there  opens  up  in  the  Far  East  a wide  field  of  usefulness  and 
honor  for  the  Christian  citizen  of  our  republic  who  is  so  fortunate 
as  to  go  to  those  lands  as  the  official  representative  of  his  country. 
But  I address  a still  larger  number  of  young  men  who  are  resolved 
to  enter  the  great  mission  fields  of  Asia  and  to  devote  their  lives 
to  this  most  noble  of  all  causes.  It  will  be  a satisfaction  to  them 
to  know  that  many  of  their  predecessors  in  their  humble  avocation 
have  been  able  to  render  most  valuable  service  to  the  world,  and 
especially  to  our  own  government,  in  connection  with  the  diplomatic 
intercourse  of  the  Western  nations  with  the  Far  East. 

In  the  negotiations  which  resulted  in  the  first  treaty  ever  made 
by  China  with  a Christian  nation — that  of  Russia  in  1689 — the 
Catholic  missionaries  were  invaluable  participants,  both  as  inter- 
preters and  advisers.  And  all  through  the  eighteenth  century  the 
Christian  Fathers  were  an  indispensable  part  of  all  diplomatic  mis- 
sions which  visited  Peking.  When  the  British  government  was 
making  arrangements  to  send  the  famous  Lord  Macartney  Em- 
bassy to  Peking  in  1792  to  open  up  political  intercourse  with  the 
Emperor  of  China,  search  was  made  for  a competent  person  to  act 
as  interpreter,  and  the  secretary  of  the  Embassy  records  that  “in 
all  the  British  dominions  not  one  person  could  be  procured  prop- 
erly qualified,”  and  that  after  much  inquiry  two  Christian  Chinese 
students  were  found  in  the  mission  college  at  Naples,  Italy,  who 
were  engaged  for  that  service. 

The  well-known  English  missionary  and  interpreter,  Dr.  Mor- 
rison, who  first,  in  China  itself,  translated  the  Bible  into  Chinese, 
was  the  chief  interpreter  of  the  second  British  Embassy  in  1816; 
and  he  acted  as  the  official  interpreter  and  trusted  adviser  of  the 
British  government  and  of  the  East  India  Company  at  Canton  for 
some  twenty-five  years.  During  the  Opium  War  of  1840,  and  in 


140  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

the  peace  negotiations,  Dr.  Gutzlaff,  the  German  missionary  and 
historian,  was  in  the  employ  of  the  British  government,  as  inter- 
preter and  adviser,  and  was  most  useful  in  the  negotiations.  He 
was  also  of  service  to  the  United  States  in  a similar  capacity  at  a 
later  date. 

When  the  first  American  diplomatic  envoy  was  sent  to  the  Far 
East  by  the  American  government,  Mr.  Roberts  was  appointed  in 
1832  to  negotiate  treaties  with  Siam  and  other  Oriental  countries. 
He  had  first  to  go  to  Canton,  and  there  procured  the  services  as 
interpreter  of  Mr.  J.  R.  Morrison,  the  son  of  Dr.  Morrison.  A 
similar  service  was  rendered  for  Mr.  J.  Balestier,  the  American 
representative,  the  negotiator  of  the  treaty  with  Borneo  in  1850,  by 
Mr.  Dean,  an  American  missionary. 

In  1844  Honorable  Caleb  Cushing  was  sent  to  China  to  estab- 
lish our  first  diplomatic  intercourse  with  that  Empire.  He  was 
escorted  in  great  state  by  a squadron  of  the  American  Navy.  But 
he  was  utterly  powerless  to  accomplish  the  great  object  our  gov- 
ernment had  in  view,  until  he  obtained  at  Canton  the  services  of 
Dr.  Peter  Parker,  a medical  missionary,  and  Rev.  Dr.  Bridgman, 
an  accomplished  Chinese  scholar,  both  of  the  American  Board  of 
Foreign  Missions.  These  two  gentlemen  were  made  secretaries 
of  the  Embassy,  and  through  them  the  negotiation  with  the  Chinese 
plenipotentiaries  were  wholly  carried  on  to  successful  completion. 
Mr.  Cushing  returned  to  America  to  receive  the  plaudits  of  his  coun- 
trymen for  an  achievement  due  in  large  measure  to  the  humble 
missionaries.  Dr.  Parker  became  so  useful  to  the  government  that 
for  several  years  he  acted  as  charge  of  the  legation,  and  later  be- 
came the  Commissioner  of  the  United  States  to  China. 

One  of  the  best  known  of  Americans  in  China  was  Dr.  S.  Wells 
Williams.  He  mastered  that  most  difficult  language,  and  came  to 
be  recognized  as  the  first  scholar  and  linguist  of  all  the  foreign  resi- 
dents. When  our  government  determined  to  force  an  entrance  into 
Japan,  which  had  been  hermetically  closed  against  all  foreigners  for 
centuries,  Commodore  Perry  was  dispatched  with  a formidable 
fleet,  and  both  America  and  Europe  were  laid  under  tribute  to  fur- 
nish men  of  learning  and  fitness  to  make  the  expedition  a success. 
But  before  Commodore  Perry  could  venture  on  the  first  diplomatic 
step  in  his  work  he  had  to  repair  with  his  fleet  to  Canton  to  tak'e 
on  board  Dr.  Williams  as  his  interpreter  and  adviser;  and  the  nar- 
rative which  the  Commodore  has  left  of  his  expedition  shows  that 
in  securing  intercourse  with  the  authorities  and  in  the  details  of 
treaty  negotiations,  Dr.  Williams  was  his  main  support,  and  to  him, 
more  than  to  any  other  person,  was  the  Commodore  indebted  for 
the  complete  success  of  his  expedition,  which  has  brought  so  much 
fame  to  American  diplomacy,  and  which  has  given  to  the  United 
States  such  prominence  in  the  affairs  of  the  Far  East. 

When  the  allied  British  and  French  fleets  went  to  Tientsin  in 


RELATION  OF  CHRISTIAN  MISSIONS  TO  DIPLOMACY  I4I 

1858  to  exact  treaties  from  China,  the  American  minister  took  with 
him  Dr.  Williams  as  his  counselor  and  interpreter,  and  he  played 
a very  important  part  in  those  negotiations.  The  minister  reported 
to  his  government,  “I  could  not  but  for  his  aid  have  advanced  a 
step  in  discharge  of  my  duties.”  Years  afterward,  when  Dr.  Will- 
iams was  leaving  China  to  return  to  America,  to  spend  the  evening 
of  his  life,  the  Secretary  of  State,  Mr.  Fish,  wrote  him,  “Above  all, 
the  Christian  world  will  not  forget  that  to  you  more  than  to  any 
other  man  is  due  the  insertion  in  our  treaty  with  China  of  the  lib- 
eral provision  for  the  toleration  of  the  Christian  religion.”  For 
many  years  after  that  event  the  Doctor  continued  as  the  trusted 
adviser  of  our  government  in  all  Chinese  questions.  Ffe  left  as  a 
monument  to  his  industry  and  learning  his  Chinese  Dictionary,  and 
he  gave  to  the  world  in  his  “Middle  Kingdom”  the  most  complete 
work  on  China,  which  is  to  this  day  the  standard  authority  on  that 
country. 

Another  person  took  a prominent  part  as  the  associate  of  Dr. 
Williams  in  the  Tientsin  expedition  and  negotiations  of  1858,  Dr. 
W.  A.  P.  Martin,  who  went  to  that  country  as  a missionary  of  the 
Presbyterian  Church  of  the  United  States.  He  became  proficient 
in  the  Chinese  language  and  literature,  and  was  called  into  the  ser- 
vice of  the  Imperial  government.  For  thirty  years  he  held  the  post 
of  the  head  of  the  Chinese  educational  system  in  the  foreign  course 
of  study,  and  has  acted  as  an  advisor  to  its  foreign  office  in  inter- 
national afifairs.  He  has  translated  into  Chinese  our  own  standard 
author  on  international  law,  Wheaton,  and  other  Western  publicists. 
He  has  been  of  inestimable  service  to  the  Imperial  government,  and 
has  been  characterized  by  Minister  Denby  as  “the  foremost  Ameri- 
can in  China.” 

Such  are  some  of  the  services  which  Christian  missionaries  have 
rendered  to  the  Western  nations  and  to  China  in  their  political  and 
diplomatic  relations.  It  is  not  too  much  to  say  that  up  to  the  mid- 
dle of  the  last  century  the  governments  of  Europe  and  America 
were  almost  entirely  dependent  upon  the  missionaries  for  the  direct 
conduct  of  their  intercourse  with  Chinese  officials. 

My  object  in  this  brief  review  has  been  to  show  the  relation 
which  exists  in  the  non-Christian  countries  between  the  American 
diplomatic  and  consular  representatives  and  the  missionaries,  how 
necessary  and  intimate  must  be  this  relation,  and  what  it  has  ac- 
complished in  classes  of  representatives  of  America  in  the  past.  Let 
us  hope  that  these  Eastern  lands,  especially  Japan  and  China,  may 
continue  to  work  in  harmony  for  the  honor  of  their  own  coun- 
tries and  for  the  enlightenment  and  blessing  of  the  hundreds  of 
millions  of  the  people  of  Asia. 


THE  RELATION  OF  THE  STUDENT  VOLUNTEER 
MOVEMENT  TO  INTERNATIONAL  COMITY  AND 
UNIVERSAL  PEACE 

HONORABLE  HENRY  B.  F.  MACFARLAND,  PRESIDENT  OF  THE  COMMIS- 
SIONERS OF  THE  DISTRICT  OF  COLUMBIA 

You  recall  the  story  of  the  English  drill-sergeant  who  was  told 
to  ascertain  the  religious  proclivities  of  the  awkward  squad,  and 
who  lined  them  up  on  the  parade  ground  and  said : “Church  of  Eng- 
land men  to  the  right;  Roman  Catholics  to  the  left;  all  fancy  reli- 
gions to  the  rear.”  That  expresses  the  old  order  of  division  and  sep- 
aration between  churches  and  the  old  order  of  separation  and  divi- 
sion between  nations.  But  there  is  a new  order,  as  this  great  gather- 
ing of  all  the  churches  tells  us.  During  the  Spanish  War,  when  we 
were  making  up  again  to  the  mother  country  because  of  the  great 
service  she  was  rendering  us  as  almost  the  only  benevolent  neutral  in 
the  world,  at  a dinner  party  in  Washington,  an  American  girl  was 
talking  to  an  Englishman,  and  there  came  one  of  those  lulls  that  oc- 
cur in  the  general  conversation,  and  her  voice  only  went  on.  She 
was  overheard  to  say,  “And  I do  not  see  any  reason  why  we  should 
not  go  on  loving  one  another  more  and  more.”  Of  course,  her  ref- 
erence was  wholly  impersonal ; it  related  entirely  to  international 
comity  and  even  to  universal  peace.  That  illustrates  the  new  order. 
Why,  the  churches  have  come  into  comity.  There  is  an  interde- 
nominational comity,  and  I can  even  see  signs  of  universal  peace 
among  them ; and  if  comity  and  lasting  peace  can  come  between  the 
churches,  certainly  it  can  come  between  the  nations. 

We  are  celebrating  this  year  the  centenary  of  that  great  simple 
meeting  by  the  haystack  at  Williamstown  of  those  young  students 
who  so  unwittingly  brought  glory  to  their  Alma  Mater  and  to  their 
country  and  blessing  to  the  world.  But  only  three  years  before  that 
time,  Alexander  Hamilton  felt  that  he  must  face  Aaron  Burr  in  duel 
at  Weehawken,  though  he  realized  that  he  was  going  to  his  death, 
because  he  did  not  dare  to  refuse  the  challenge  lest  his  influence  with 
his  country,  treasured  against  that  time  which  he  imagined  would 
come  when  he  should  need  once  more  to  exercise  it,  should  be  abso- 
lutely imperiled  if  he  declined.  It  is  only  a century  ago  when  that 
man,  the  greatest  of  our  early  statesmen  except  Washington,  did 
not  dare  to  refuse  a challenge  to  the  duel ; and,  as  we  all  know,  many 

142 


VOLUNTEER  MOVEMENT  AND  UNIVERSAL  PEACE 


143 


men  of  less  fame  among  our  statesmen  for  years  after  that  did  not 
dare  to  refuse  a challenge  to  the  duel.  But  the  duel  has  gone  from 
among  intelligent  men  in  America.  It  was  frowned  down  and  it 
was  laughed  out,  and  it  has  long  since  gone.  Now  men  settle  their 
differences,  even  their  differences  about  that  impalpable  thing  called 
honor,  in  the  courts  or  in  other  civilized  ways. 

Nations  are  slower  than  individuals  to  learn  and  especially  to 
learn  peace.  It  seems  as  though  a nation,  like  a mob,  was  more 
governed  by  the  baser  passions  of  mankind  than  is  the  average  in- 
dividual in  the  nation.  But  nations,  if  it  be  not  true  that  they  are 
beginning  no  longer  to  learn  war,  are  beginning  to  learn  the  advan- 
tages of  international  peace  through  international  justice;  and  it  is 
a proud  thought  for  us  that  hand  in  hand  the  United  States  and 
Great  Britain  have  led  in  this  movement.  For  more  than  a century, 
from  the  time  of  John  Jay’s  treaty,  then  denounced  but  now  admired, 
which  contained  the  first  provision  for  international  arbitration,  the 
United  States  and  England  have  with  slight  departures  walked  hand 
in  hand  in  that  pathway.  More  than  a hundred  arbitrations  to  which 
our  government  was  a party  occurred  during  the  last  century,  and  alt 
the  greatest  questions  that  we  had  with  Great  Britain  were  settled 
in  that  manner.  Within  the  last  few  years,  the  nations  of  the  world 
generally  have  come  to  see  the  wisdom  as  well  as  the  justice  of  that 
course.  They  are  a long  way  from  universal  peace ; they  are  a long 
way  from  general  disarmament,  although  some  nations  have  begun 
to  disarm.  But  the  Hague  Convention  is  a fact ; the  Hague  tribunals 
are  a fact.  Under  the  leadership  of  President  Roosevelt  a track  has 
begun  to  be  beaten  to  the  Hague,  and  the  nations  have  begun  to  walk 
in  it.  We  must  never  forget  that  the  Hague  conference  would  have 
been  a failure,  whatever  its  original  purpose  may  have  been,  if  the 
earnest  efforts  of  the  American  delegates  had  not  been  so  earnestly 
supported  by  the  British  delegates,  headed  by  Lord  Pauncefote,  the 
late  lamented  ambassador  of  Great  Britain  at  Washington.  The 
great  result  has  been  accomplished  of  adopting  a constitution,  of 
setting  up  an  international  tribunal,  of  providing  means  by  arbitra- 
tion and  by  conciliation,  for  the  settlement  of  some  of  the  differences 
between  nations.  Delay  has  been  secured  and  delay  often  prevents 
war  by  cooling  angry  passions. 

We  remember  very  well  that  after  our  own  constitution  was 
adopted  by  the  soverign  states  on  this  continent,  and  after  our  own 
Supreme  Court  was  set  up  to  be  the  arbiter  of  their  differences,  it 
was  a long  time  before  any  important  case,  or  any  case  at  all,  was 
taken  to  that  Court,  and  men  sneered  at  it  as  at  one  time  men  sneered 
at  the  Hague  tribunal ; but  we  know  now  that  we  have  comity  be- 
tween our  states  and  that  our  Supreme  Court  has  been  accepted  as 
the  arbiter  and  that  its  decisions  are  respected  and  obeyed;  and  we 
thank  God  that  universal  peace  has  come  between  these  United 
States.  The  dream  of  the  poet  so  long  laughed  at  has  now  become 


144  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

the  very  plan  of  the  statesmen  and  is  accepted  in  all  governments  as 
a settled  fact. 

And  yet  there  is  much  still  to  be  done.  Although  we  have  the 
Hague  tribunals,  although  already  so  much  has  been  done  through 
the  Hague  Convention  to  avert  war,  there  is  yet  a great  program  to 
be  carried  out.  The  Interparliamentary  Union,  made  up  of  2,000 
members  of  the  parliaments  of  the  civilized  world,  in  which  200 
members  of  our  own  Congress  are  actively  engaged,  has  suggested 
to  President  Roosevelt,  and  he  has  suggested  to  the  Czar,  the  calling 
of  another  Hague  conference  for  the  completion  of  the  work  which 
that  conference  avowedly  left  undone.  That  Union  is  talking  of  an 
international  congress  which  shall  have  at  least  advisory  functions 
and  which  shall  be  the  beginning  of  that  parliament  of  man  which 
shall  culminate  in  the  end  in  the  federation  of  the  world. 

We  are  asked  to  consider  to-night  what  you  and  those  whom 
you  represent  can  do  for  this  cause — you,  the  members  of  this  great 
Student  Volunteer  Movement,  the  3,000  who  have  gone  already  to 
perform  the  service  of  ambassadors  of  Christ  in  the  lands  beyond 
the  seas  and  all  those  who  remain  and  all  those  who  are  back  of 
them,  the  affiliated  students  of  the  universities  and  colleges  of  the 
world,  100,000  in  number,  fortunately  represented  here  to-night  by 
their  president,  Dr.  Fries.  In  thirty  lands  are  these  3,000  representa- 
tives whom  you  have  already  sent;  in  forty  lands  are  these  100,000 
men  and  women,  the  very  flower  of  the  intellect  and  of  the  physical 
power  of  our  time.  What  can  they  do — those  who  have  gone,  those 
who  are  to  go,  those  who  are  never  to  go — in  this  great  cause  of 
bringing  the  nations  into  comity  and  hastening  the  day  of  universal 
peace  ? Every  one  of  you,  whether  at  home  or  abroad,  has  influence 
proportionate  to  your  exceptional  intelligence,  to  your  exceptional 
educational  opportunity,  to  the  exceptional  work  in  which  you  are 
engaged,  and  that  influence  you  are  to  use  not  only  with  individuals 
directly  and  privately,  but  generally  to  create  that  public  opinion  in 
the  world  which  has  brought  about  all  the  victories  that  this  cause 
has  ever  achieved.  The  quick  communication,  the  telegraph,  the 
steamship,  the  locomotive,  which  have  brought  the  nations  of  the 
world  around  one  common  table,  so  that  they  see  and  hear  one  an- 
other continually — these  have  made  possible  a public  opinion  and  an 
influence  of  public  opinion  on  individuals  which  is  more  powerful 
than  anything  which  has  heretofore  been  known.  One  reason  for 
the  duel  between  individuals  was  because  there  was  less  communica- 
tion, less  understanding.  One  reason  for  wars  between  nations  was 
because  there  was  less  communication,  less  understanding;  and  the 
great  reason  of  all  was  that  the  public  opinion  of  the  different  coun- 
tries was  separated,  that  there  was  no  common,  no  international  pub- 
lic opinion.  But  now  we  have  in  every  country,  even  in  those  coun- 
tries which  are  called  non-Christian,  a real,  a strong,  and  a constant 
public  opinion  in  favor  of  closer  and  better  relations  between  all 


VOLUNTEER  MOVEMENT  AND  UNIVERSAL  PEACE  I45 

countries.  All  such  organizations  as  yours — and  they  have  been 
made  possible  by  this  same  quickening  of  communication — are  of 
the  very  greatest  value,  because  they  bring  together  men  and  women 
of  good  will  and  because  that  good  will  keeps  the  friendship  of 
nations.  We  are  to  have  peace  on  earth  among  men  of  good  will ; 
never  otherwise.  Men  who  are  filled  with  the  passions  of  avarice 
and  hatred  will  never  keep  the  peace  except  under  the  strong  arm 
of  the  law,  but  men  of  good  will  have  no  difficulty  in  keeping  the 
peace.  Here  we  have  before  us  men  and  women  of  all  descents,  of 
all  nations,  of  all  Churches,  and  we  sit  together  here  in  brotherly 
love  because  we  are  all  of  good  will ; and  if  all  men  and  all  women  in 
the  world  were  men  and  women  of  good  will,  we  should  have  now 
universal  peace. 

Your  great  service — and  it  is  in  my  mind  the  greatest  service  in 
the  world — is  to  be  as  ambassadors  of  Christ.  If  you  go  abroad,  that 
will  be  your  chief  function  and  your  chief  honor.  But  every  one  of 
you  will  be  also  and  inevitably  a representative  of  your  country,  and 
every  one  of  you  will  have  a part  in  the  making  of  international  pub- 
lic opinion.  “Blessed  are  the  peacemakers,  for  they  shall  be  called 
the  children  of  God.”  They  who  believe  in  the  coming  of  universal 
peace  are  not  visionary ; they  may  rather  claim  to  be  men  and  women 
of  vision.  We  do  not  look  for  it  in  our  time ; we  do  not  look  for  it  in 
any  time  until  the  Prince  of  Peace  comes  to  reign  and  becomes  in 
fact  King  of  kings  and  Lord  of  lords  ; but  we  may  greatly  ameliorate 
the  relations  between  the  nations  of  the  world,  as  we  may  greatly 
ameliorate  the  relations  between  the  men  and  women  of  the  world 
by  ourselves  showing  and  doing  equity,  by  keeping  justice  and  main- 
taining peace,  and  by  using  all  our  personal,  official,  and  organized 
influence  to  promote  just  such  sentiments  among  the  people  of  the 
world. 

And  yet  the  bright  vision  of  universal  peace  must  wait  upon 
Christ  Himself.  Chili  and  Peru,  beginning  disarmament  by  selling 
battleships,  have  built  upon  the  high  mountain  boundary  line  between 
them  a great  statue  of  Jesus  Christ  as  the  Prince  of  Peace,  as  the 
One  and  the  only  One  who  can  keep  peace  between  nations,  or  peace 
between  individuals ; and  it  is  to  Him  that  we  all  look  for  that  in- 
crease of  international  comity  which  shall  lead  eventually  to  inter- 
national peace,  to  universal  peace,  when  all  men  and  all  women  will 
be  men  and  women  of  good  will. 

‘Down  the  dark  future,  through  long  generations, 

The  warlike  sounds  grow  fainter  and  then  cease ; 

And  like  a bell  with  solemn,  sweet  vibrations, 

I hear  once  more  the  voice  of  Christ  say,  ‘Peace/ 

“Peace,  and  no  more  from  out  its  brazen  portal 
The  blast  of  war’s  great  organ  shakes  the  skies ; 

But,  beautiful  as  songs  of  the  immortals, 

The  holy  melodies  of  love  arise.” 


THE  SECULAR  PRESS  AND  FOREIGN  MISSIONS 


MR.  J.  A.  MACDONALD,  EDITOR-IN-CHIEF  OF  THE  TORONTO  GLOBE 

What  should  be  the  relation  of  the  secular  press  to  the  work  of 
Christian  missions  in  non-Christian  lands?  I am  asked  to  answer 
that  question,  not  as  an  ambassador  of  state  who  deals  with  high 
politics  among  the  nations,  not  as  a missionary  official  at  home  or 
as  a missionary  worker  abroad,  and  not  as  a student  volunteer  in 
whose  heart  the  passion  for  service  burns  with  undimmed  ardor. 
None  of  these  qualifications  or  distinctions  are  mine.  The  only 
apology  for  my  place  on  the  program  and  my  presence  on  the  plat- 
form is  that  I am  the  managing  editor  of  a daily  newspaper.  And 
so  the  opportunity  comes  again  for  someone  to  ask,  “Is  Saul  also 
among  the  prophets  ?” 

As  a man’s  point  of  view  is  a factor  in  his  opinions  and  judg- 
ments, it  is  right  that  I should  not  conceal  the  standpoint  from 
which  I am  to  view  this  question.  I am  a newspaper  man,  with 
the  bias,  the  limitations,  the  instincts,  and  the  traditions  of  my  craft. 
For  the  moment,  I am  not  specially  concerned  with  the  religious 
interests  at  home,  or  the  missionary  activities  abroad.  My  perspect- 
ive, my  ambitions,  my  ideals,  are  those  of  the  newspaper  office. 

Now  for  our  question.  Here  we  have  the  secular  press,  sending 
its  line  into  all  the  earth,  making  its  voice  heard  from  Florida  to 
the  Yukon,  the  teacher  of  the  public  mind,  the  organ  of  public  opin- 
ion, the  university  of  the  common  people.  Now,  what  is  the  rela- 
tion of  that  institution  to  the  foreign  missionary  movement? 

I answer  that  question,  as  is  a Scotsman’s  right,  by  asking  an- 
other, and,  being  a Canadian  Scot,  I ask  two:  First,  what  is  the 
function  of  the  press?  and,  second,  What  is  the  newspaper  value  of 
missionary  incidents  and  missionary  movements? 

I.  The  function  of  the  newspaper  is,  in  a word,  to  be  what  it 
professes  to  be,  a newspaper.  Its  primary  function  is  the  collec- 
tion, the  organization,  the  interpreting,  and  the  disseminating  of 
news.  The  daily  newspaper  presents  a report  of  the  world’s  doings 
for  one  day.  It  holds  the  mirror  up  to  life  and  reflects  the  facts 
of  life  with  more  or  less  definiteness  of  outline  and  truth  of  propor- 
tion. All  sorts  of  facts  are  reflected,  because  all  sorts  of  facts  are 
there.  Quarrel  with  the  facts  of  life— with  its  murder  and  theft  and 
bribery  and  divorce  and  graft  and  perjury  and  multiform  immorality 

146 


THE  SECULAR  PRESS  AND  FOREIGN  MISSIONS 


147 


— quarrel  with  the  facts  before  you  quarrel  with  their  reflection. 
Change  those  facts  into  things  of  beauty  and  their  reflection  in  the 
daily  newspaper  will  be  a joy  forever. 

The  proportion  and  the  perspective  of  the  newspaper,  the  space 
given  to  this  class  of  news  and  to  that,  the  sweep  of  its  survey  and 
the  interpretation  of  its  facts,  will  depend  on  the  resources  of  its 
counting-room,  the  needs  of  its  constituency,  and  the  quality  of 
its  ideal. 

The  typical  up-to-date  newspaper  has  its  eyes  on  the  ends  of 
the  earth.  Not  only  the  social  function  in  the  next  street,  but  to- 
night’s happenings  in  politics,  in  trade,  in  international  affairs, 
whether  they  be  in  Britain,  or  continental  Europe,  or  Africa,  or  the 
Orient,  will  be  told  in  the  morning  to  the  people  of  the  United 
States  and  Canada.  The  press  has  its  finger-tips  on  the  pulse  of  the 
world,  and  the  heart-beats  of  civilization  are  counted  and  the  health 
of  the  world  bulletined  in  the  office  of  the  daily  newspaper. 

II.  Now,  in  that  world-survey  should  a place  be  made  for 
news  and  views  of  the  world’s  evangelization?  A place  is  made  for 
world-wide  politics  and  trade  and  social  scandal  and  industrial  revo- 
lutions and  wars  and  rumors  of  wars.  Of  all  these  the  Associated 
Press  tells  the  daily  story,  and  special  cables  supply  the  “scoops.” 
A “scoop”  or  a “beat,”  in  diplomacy,  or  in  foreign  politics,  or  in 
international  intrigue,  is  a front-page  feature  for  a wide-awake  news- 
paper. Of  what  value  is  a “scoop”  in  foreign  missions? 

I answer  that  question,  not  as  a missionary,  or  a missionary 
advocate,  but  solely  as  the  editor-in-chief  of  a daily  newspaper;  and 
I say  that  in  my  judgment  the  work  of  Christian  missions  in  non- 
Christian  lands  contains,  and  could  be  made  to  supply,  as  import- 
ant news,  and  often  as  sensational  a story,  as  is  ever  carried  by  the 
cables  or  told  by  the  press. 

What  gives  public  interest  and  sensation  to  any  news  item  from 
a foreign  land?  It  is  its  broadly  human  features,  its  intimacy  and 
touch  with  thought  and  life  at  home,  and  its  bearing  on  the  fortunes 
of  civilization  abroad.  And  those  characteristics  belong  to  inci- 
dents and  movements  in  foreign  missions  just  as  truly,  and  quite 
as  largely,  as  to  news  that  originates  in  the  secret  places  of  the  dip- 
lomats, or  at  the  legations,  or  in  the  foreign  office,  or  among  the 
traders,  or  capitalists,  or  social  nabobs. 

(1)  I have  said  that  a foreign  news-item,  to  be  interesting, 
must  have  broadly  human  features.  Every  editor  knows  the  news- 
paper value  of  the  human  element  in  a story.  A thing  might  happen 
in  Nashville  to-night,  the  parties  involved  might  be  obscure  and 
hitherto  unheard  of,  but  in  the  incident  there  might  be  condensed 
and  concentrated  some  of  the  master  passions,  some  of  the  universal 
elements  of  human  nature,  and  that  story  would  be  flashed  to  New 
York,  to  Chicago,  to  San  Francisco,  to  Toronto,  and  would  be 
read  with  intensest  interest  to-morrow  morning  by  a million  people, 


148  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

who  never  saw  Nashville  or  heard  of  those  involved  in  the  story. 
The  human  element  makes  appeal  to  the  human  heart  and  furnishes 
the  essentials  of  a newspaper  story. 

So,  too,  with  incidents  and  movements  in  China,  in  India,  in 
Japan,  in  Africa,  and  in  all  the  fields  of  foreign  mission  enterprise. 
In  every  one  of  those  fields  new  illustrations  are  supplied  of  the 
great  forces  and  features  in  human  life — the  high  courage,  the  heroic 
endurance,  the  significant  triumph,  the  spiritual  tragedy.  What 
is  needed  is  the  reporter  with  the  true  newspaper  instinct,  and  the 
happenings  of  the  mission  field  would  be  woven  into  a newspaper 
story.  And  the  day  is  coming  when  the  genius  of  the  fiction  writer 
will  discover  and  utilize  the  wealth  of  material  provided  in  the  con- 
flict of  Christianity  with  heathenism.  What  Ralph  Connor  has  done 
for  the  lumber  camps  of  the  Ottawa,  the  ranches  of  the  foothills,  and 
the  mining  towns  of  the  Rockies,  someone  will  yet  do'  for  the  mis- 
sion fields  of  Africa  and  the  Orient.  And  if,  meanwhile,  we  news- 
paper editors  in  America,  in  the  rush  and  strain  of  our  crowded 
lives  are  slow  to  recognize  the  newspaper  value  of  foreign  mission 
incidents,  we  can  comfort  ourselves  with  the  reflection  that  the  great 
publishing  houses  of  the  United  States  declined  Ralph  Connor’s 
first  book  because  of  its  religious  and  missionary  qualities;  and  you 
friends  of  missions  may  be  encouraged  to  hope  for  our  enlighten- 
ment and  conversion  when  you  reflect  that  “Black  Rock,”  although 
refused  at  first,  has  been  published  by  nearly  every  respectable 
pirate  house  in  the  United  States,  in  successive  editions,  ranging 
from  50,000  to  half  a million  each.  Book  publishers  as  well  as 
newspaper  editors  come  to  learn  that  the  great  human  heart  is  in- 
curably interested  in  the  age-long  and  world-wide  struggle. 

(2)  I have  also  said  that  the  news  of  foreign  missions  is  in 
intimate  touch  with  life  at  home,  and,  therefore,  has  real  journalistic 
value.  Foreign  affairs — trade,  politics,  sports — are  of  newspaper 
value  in  proportion  to  the  local  interest.  The  recent  general  elec- 
tions in  Britain  were  of  interest  to  hundreds  of  thousands  in  the 
United  States  and  Canada  who  came  from  Britain,  or  who,  for  com- 
mercial reasons,  were  concerned  in  matters  of  tariff  and  trade.  For 
that  reason  the  cables  were  kept  hot  with  reports  of  the  speeches  and 
of  the  voting.  Is  there  not  interest  as  widespread  and  as  keen 
throughout  this  country  in  the  incidents  and  progress  of  world-wide 
evangelization?  Are  there  not  hundreds  of  thousands  throughout 
the  South  and  the  North  and  the  West  and  the  Dominion  of  Can- 
ada who  have  children  or  relatives  engaged  in  the  schools  and  hos- 
pitals and  evangelistic  work  of  foreign  missions?  Are  there  not 
literally  millions  who  give  of  their  means  and  who  intercede  in 
their  prayers  for  the  sake  of  that  missionary  work?  Those  facts 
are  indisputable  evidence  of  a wide-spread  and  enduring  interest 
which  the  secular  press  cannot  afford  to  minimize  or  neglect. 

(3)  Once  more  I have  said  that  the  newspaper  interest  of 


THE  SECULAR  PRESS  AND  FOREIGN  MISSIONS 


149 


a foreign  news-item  is  in  part  dependent  on  its  bearing  on  the  pro- 
gress of  civilization  abroad.  The  newspaper  is  an  institution  of 
civilization.  It  owes  to  civilization  its  existence,  its  freedom,  and 
its  power.  And  it  is  under  obligation  to  promote  civilization,  to 
strengthen  its  aggressive  agencies,  and  to  defend  its  world-wide 
interests. 

That  obligation  to  civilization  involves  an  obligation  to  mis- 
sions. The  civilization  which  we  know  and  approve,  under  which 
we  live,  and  to  which  we  owe  what  is  most  worth  while  in  our  life, 
is  a Christian  civilization,  awakened,  organized,  developed,  vital- 
ized, and  kept  from  corruption  and  collapse,  not  by  Congress  or 
Parliament,  not  by  trade  and  industry,  not  by  great  corporations 
and  financial  institutions,  but  more  than  by  all  other  influences,  by 
the  rejuvenating,  inspiring,  cleansing  forces  and  agencies  of  the 
Christian  faith.  And  until  we  have  seen  somewhere  in  actual  life 
a civilization  that  can  live,  and  that  deserves  to  live,  apart  from 
and  independent  of  a vital  Christian  faith,  we  are  bound,  when  we 
send  across  the  seas  our  trade  and  our  scientific  knowledge,  and 
our  political  influence,  to  send  also  those  spiritual  and  Christian 
elements  which  have  safeguarded  and  vitalized  our  civilization  at 
home. 

III.  What  can  the  secular  press  do — what  can  reasonably  be 
expected  of  it — in  relation  to  the  world-wide  missionary  movement? 

(1)  It  can  master  the  missionary  problem  as  thoroughly  as  it 
masters  the  political  problem,  or  the  social  problem,  or  the  indus- 
trial problem,  or  any  other  problem  that  touches  the  life  and  pro- 
gress of  a foreign  people.  On  the  staff  of  every  newspaper  that 
can  afford  an  expert  in  finance  and  trade  and  economics  and  sports, 
there  should  be  an  expert  in  matters  of  religious  and  missionary 
interest,  who  would  save  the  paper  from  the  mistakes  and  misrep- 
resentations and  misinterpretations  which  would  not  be  tolerated  in 
any  other  department. 

(2)  It  should  report  the  facts  of  the  missionary  movement, 
its  organizations  at  home  and  its  enterprises  abroad,  with  the  same 
intelligence  and  fairness  as  is  done  in  the  case  of  other  matters  and 
movements.  A newspaper  that  would  confuse  the  terminology  of 
sports,  or  misuse  the  nomenclature  of  the  law  courts,  or  of  politics, 
would  betray  ignorance,  and  suffer  disgrace.  Its  ignorance  is  as 
real,  and  its  disgrace  should  be  as  certain,  when  its  reports  and  com- 
ments on  religious  affairs  are  confused  and  misleading. 

(3)  It  should  stand  for  that  type  of  civilization  at  home  which 
can  justly  claim  the  right  to  extend  itself  abroad  and  project  itself 
over  the  world.  Only  that  civilization  which  is  superior  and  living 
is  worth  transplanting  and  has  the  right  to  endure.  There  are 
features  in  our  life,  types  in  our  civilization — political,  commercial, 
industrial,  social — which  are  local,  selfish,  blameworthy,  and  which 
would  be  a burden  and  a curse  to  any  nation  that  adopted  them. 


150  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

By  standing  against  those  types  and  features,  by  resisting  them,  by 
having  them  repudiated  as  being  alien  and  antagonistic  to  the  civili- 
zation of  America,  the  press  of  this  country  would  not  only  check 
the  forces  that  make  for  corruption  and  decay  at  home,  but  would 
present  to  nations  abroad  a type  of  civilization  that  deserves  to  be 
supreme,  that  has  in  it  the  elements  that  endure,  and  that  is  des- 
tined to  touch  to  finer  issues  the  life  of  the  world. 

(4)  The  secular  press  can  aid  the  missionary  cause  by  stand- 
ing for  honor  and  truth  and  a square  deal  in  the  relations  of  Chris- 
tian nations  with  the  nations  and  peoples  of  the  non-Christian 
world.  The  British  nation  is  the  greatest  secular  power  making 
for  righteousness  and  civilization  which  a thousand  years  of  his- 
tory knows;  but  the  records  of  British  diplomacy,  of  British  trade, 
of  British  expansion,  in  India,  in  China,  in  Africa,  are  not  unstained ; 
else  we  had  had  no  Mutiny,  no  enforced  opium  trade,  and  no  Jame- 
son raids,  with  the  horror  and  shame  and  unspeakable  dishonor 
that  followed  in  their  train.  Look  you  to  your  affairs,  you  men  of 
the  American  Republic,  and  see  if  there  be  in  your  diplomacy  and 
foreign  trade  and  new-born,  far-flying  imperialism,  anything  of 
which  your  citizens,  did  they  but  know  it,  ought  to  be  ashamed. 
By  standing  against  those  wrongs  the  press  of  this  country  would 
give  Christian  nations  prestige  abroad  and  would  promote  the  civili- 
zation and  elevate  the  life  of  non-Christian  peoples  and  give  the 
missionary  an  undishonored  standing  and  a fair  chance. 

(5)  The  press  can  still  further  and  more  definitely  serve  the 
missionary  movement  by  being  intelligent  and  fair  in  its  treatment 
of  the  missionary  problem,  informed  in  its  discussion  of  missionary 
methods,  accurate  in  its  estimate  of  missionary  results,  and  just  in 
its  criticisms  of  missionary  workers.  No  immunity  is  asked,  no 
exemption  from  criticism,  but  only  intelligence,  fairness,  and  a just 
appreciation  of  the  services  to  the  world’s  knowledge  and  progress 
which  the  missionaries  have  rendered.  There  is  demanded,  too,  an 
honest  and  reasonable  sense  of  the  civil  rights  of  missionaries  under 
the  same  treaties  which  secure  the  rights  of  traders  and  travelers. 
And  it  is  within  the  scope  of  the  press,  not  only  to  criticise  mis- 
sionaries, but  also  to  criticise  the  uninformed  and  prejudiced  crit- 
ics of  missionaries,  the  vagabond  globe-trotters  whose  lust  has 
cursed  the  natives,  and  whose  perfidy  the  missionaries  condemn. 

(6)  Once  more,  the  press  can  serve  the  causes  of  civilization 
and  evangelization  by  reading  the  movements  of  history  and  inter- 
preting the  developments  of  human  society,  so  as  to  allow  for  those 
spiritual  forces  without  which  civilization  had  not  been,  and  apart 
from  which  there  could,  even  now,  be  no  enduring  progress.  The 
men  who  report  and  record  the  doings  of  the  day  must  co-ordinate 
those  incidents  and  events  into  movements,  and  must  relate  those 
movements  to  the  increasing  purpose  that  runs  through  the  ages 
and  gives  meaning  and  worth  to  the  history  of  the  world.  Sending 


THE  SECULAR  PRESS  AND  FOREIGN  MISSIONS  1 5 1 

cotton  from  the  American  South  and  wheat  from  the  Canadian  West 
and  bringing  back  rice  and  tea  and  silk  from  the  Orient  is  not  all 
there  is  in  the  relations  of  the  East  and  the  West.  It  is  not  by  acci- 
dent that  at  the  very  time  when  the  East  is  awaking  to  a new  and 
deep  sense  of  need,  there  is  going  on  in  the  West  a reconceiving 
and  reforming  of  Christian  truth  for  universal  ends  and  a reorgan- 
izing of  Christian  forces  for  world-wide  service.  These  coincidences 
do  not  come  by  chance.  The  men  who  stand  alert  and  aware  upon 
the  watch-towers  and  scan  the  far  horizon  line,  noting  the  day’s 
happenings  in  the  world’s  trade  and  politics  and  social  life,  are  not 
blind  to  the  deep  significance  of  the  situation  in  China  and  India 
and  Africa,  and  the  islands  of  the  sea,  where  the  doors  of  opportu- 
nity stand  open  wide  and  a million  tongues  cry  aloud  and  a million 
hands  are  stretched  out  for  help  of  a larger,  fuller  life;  nor  are  they 
blind  to  the  equally  deep  significance  of  the  missionary  movement 
which  has  gathered  such  force  in  the  churches  and  colleges  and 
universities  of  this  continent  and  of  Christendom,  of  which  this 
Convention  of  student  volunteers  is  such  emphatic  expression;  nor 
are  they,  the  best  men  on  the  secular  press,  unbelieving  as  to  the 
mighty,  all-embracing  purpose  that  runs  through  the  currents  and 
confusions  of  both  East  and  West,  making  slowly  and  by  wide  cir- 
cuits, but  steadily  and  surely,  for  the  day-dawn  of  universal  peace 
and  truth  and  good  will. 

The  missionary  movement  is  the  dynamic  of  civilization.  The 
Cross  of  Christ  is  the  philosophy  of  the  world’s  history.  The  Chris- 
tian evangel  is  the  soul  of  the  world’s  hope,  and  the  impulse  of  the 
world’s  progress  is  in  the  redemptive  purpose  of  God 

“That  God,  which  ever  lives  and  loves, 

One  God,  one  law,  one  element, 

And  one  far-off  divine  event 
To  which  the  whole  creation  moves.” 


THE  SUCCESS  OF  THE  FOREIGN  MISSION- 
ARY CAMPAIGN  DEPENDENT  UPON  THE 
STRENGTH  AND  LOYALTY  OF  THE  HOME 
BASE 

The  Minister’s  Essential  Relation  to  the  Success  of  the 
Foreign  Missionary  Campaign 

The  Latent  Resources  of  the  Laymen 

The  Educative  Value  of  Missionary  Literature 

The  Strategic  Importance  of  the  Student  Volunteer 
Movement  to  the  World’s  Evangelization 

The  Vital  Relation  of  Intercessory  Prayer  to  the  Suc- 
cess of  the  Foreign  Missionary  Campaign 


THE  MINISTER’S  ESSENTIAL  RELATION  TO  THE 
SUCCESS  OF  THE  FOREIGN  MISSIONARY  CAM- 
PAIGN 

THE  REV.  JAMES  I.  VANCE,  D.D.,  NEWARK,  N.  J. 

The  theme  of  this  morning’s  conference  sounds  like  a war-cry 
— the  success  of  the  foreign  mission  campaign  dependent  upon  the 
strength  and  loyalty  of  the  home  base ! As  we  say  it,  we  can  see 
the  flag  of  the  cross  in  the  smoke  of  battle.  We  can  hear  the  blare 
of  trumpets,  the  roll  of  drums,  the  tramp  of  soldiers,  and  the  voice 
of  our  great  Commander  as  He  sends  us  to  the  front  with  “Forward, 
march !” 

I like  to  think  of  the  missionary  enterprise  as  a campaign.  This 
is  what  it  is ; it  is  a holy  war.  It  is  not  apology  but  attack,  not 
defense  but  assault.  It  calls  for  the  spirit  and  bearing  of  a soldier. 
There  are  conflicts,  wounds,  hunger,  heroism,  hazard,  loneliness, 
peril,  it  may  be  death. 

“The  Son  of  God  goes  forth  to  war, 

A kingly  crown  to  gain; 

His  blood-red  banner  streams  afar; 

Who  follows  in  His  train?” 

Here  is  the  war  policy  of  Christendom,  “The  success  of  the  for- 
eign mission  campaign  dependent  upon  the  strength  and  loyalty  of 
the  home  base.”  The  policy  is  sound.  The  strength  and  loyalty  of 
the  home  base  is  fundamental.  To  neglect  it  is  suicidal.  It  is  like 
cutting  off  the  stream  from  its  source  or  severing  the  electric  wire 
from  the  power  house.  No  nation  that  pretends  to  wage  war  can 
afford  to  neglect  the  base  of  supplies.  It  knows  that  the  efficiency 
of  the  army  in  the  field  largely  depends  upon  the  support  it  gets 
from  the  home  government.  Arms  and  ammunition  must  be  replen- 
ished, the  commissary  must  be  kept  well  supplied,  the  wounded  and 
exhausted  must  be  given  the  treatment  of  the  hospital  and  the  fur- 
lough, the  thinning  ranks  must  be  filled  with  fresh  recruits,  and  all 
the  needs  of  the  force  in  the  field  must  be  adequately  and  promptly 
met  from  the  home  base.  Any  government  that  would  send  an  army 
to  the  front  and  neglect  or  desert  it,  would  make  itself  the  laughing 
stock  of  nations  and  become  a by-word  and  a reproach  among  its 
own  people.  Such  treatment  would  encourage  desertion,  breed  sedi- 
tion, foster  disloyalty,  and  make  conquest  impossible. 

i55 


156  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

All  of  this  holds  in  the  missionary  campaign.  It  is  not  enough 
to  have  a splendid  army  in  the  field.  It  is  not  enough  for  the  Church 
to  have  missionaries  who  are  earnest,  consecrated,  courageous,  and 
ready  to  die  for  their  cause.  This  army  must  be  supported  by  the 
home  government.  Its  arms  and  ammunition  must  be  replenished ; 
its  commissary  must  also  be  kept  well  supplied  ; the  wounded,  broken 
down,  and  worn  out  of  this  army  must  be  given  the  treatment  of 
the  hospital  and  the  furlough ; its  ranks  must  be  recruited,  and  all 
its  needs  should  be  promptly  and  adequately  met  from  the  home  base. 

Indeed,  the  importance  of  the  home  base  is  intensified  in  the 
case  of  the  Church,  for  the  missionary  campaign  is  war  in  the  ene- 
mies’ country.  It  is  a war  of  conquest.  The  struggle  is  so  intense 
and  incessant  as  to  give  the  combatants  no  time  for  anything  but  the 
charge  and  shock  of  battle.  It  is  a desperate,  hand-to-hand  encoun- 
ter along  the  whole  line.  The  Church  that  deserts  its  missionaries 
is  apostate.  The  Church  that  sends  representatives  to  non-Christian 
lands  and  forgets  that  they  are  there,  forgets  to  support  them,  forgets 
to  bear  their  names  in  fervent  prayer  before  the  throne  of  grace,  is 
a Church  that  brings  contempt  upon  itself  and  defeat  upon  its  cause. 

Is  the  Church  at  home  all  that  it  should  be  to  the  Church  in  the 
mission  field?  Are  we  giving  the  foreign  mission  campaign  the 
support  of  a strong  and  loyal  home  base?  I shall  never  forget  the 
reply  of  a returned  missionary  to  whom  I had  said,  “What  is  your 
greatest  discouragement  in  missionary  work  ?”  She  promptly  replied, 
“I  am  never  discouraged.”  Then,  after  a moment’s  pause,  she  added, 
“If  I am  ever  tempted  to  discouragement,  it  is  when  the  news 
comes  to  us  in  the  field  that  the  Church  at  home  is  not  interested.” 
What  rebuke  is  this  when  we,  who  should  be  the  missionary’s  great- 
est comfort  and  support,  short  of  Christ,  become  the  sole  occasion 
for  discouragement ! 

Is  it  not  true  that  we  sometimes  look  upon  the  Church  as  the 
end  and  regard  any  policy  as  a bad  policy  that  would  make  it  but  a 
means  to  an  end?  We  have  thought  our  mission  was  to  save  the 
Church  and  have  fondly  dreamed  the  mission  performed  when  we 
have  been  able  to  say,  “The  Church  is  holding  its  own.”  We  have 
mistaken  worship  for  war  and  imagined  that  we  were  conquering 
the  enemy  when  we  were  only  showing  off  our  uniforms.  I would 
not  bring  a railing  accusation  against  the  Church,  but  as  long  as  we 
can  talk  about  “two  cents  a week  for  missions,”  as  long  as  we  can 
make  the  foreign  mission  sermon  an  annual  event,  as  long  as  there 
are  church  members  who  can  retain  their  self-respect  and  say,  “We 
do  not  believe  in  foreign  missions,”  and  as  long  as  a nation  that 
claims  to  be  Christian  spends  a billion  dollars  a year  for  intoxicants 
and  gives  a few  paltry  millions  for  the  Christianization  of  the  race, 
we  cannot  claim  to  be  a conspicuous  success  as  a home  base. 

Here  is  where  we  are  weak — not  yonder  in  the  mission  field,  but 
here  at  home.  Our  missionary  failures  have  been  home  failures. 


minister's  relation  to  foreign  mission  campaign  157 

Are  foreign  missions  successful?  Yes,  amazingly  so,  but  inade- 
quately supported,  wretchedly  reinforced,  poorly  sustained.  The 
lack  of  faith,  devotion,  enthusiasm,  sacrifice,  has  been  mostly  a home 
product.  The  people  who  do  not  believe  in  missions  are  not  the 
soldiers  on  the  hot  edge  of  the  firing  line.  They  are  the  dress  parade 
soldiers  whose  heroics  are  mock  heroics,  whose  war-like  qualities 
consist  in  singing — 

“Were  the  whole  realm  of  nature  mine, 

That  were  a present  far  too  small.” 

but  who,  when  a missionary  collection  is  announced,  begin  a search 
for  small  coin. 

Are  we  ministers  responsible  for  this  condition  of  things  in  the 
home  Church?  I suppose  that  we  are,  in  part  at  least.  The  real 
question,  however,  is  not  whether  we  are  to  blame,  but  what  can  we 
do  to  make  the  home  base  strong  and  loyal?  This  is  the  minister’s 
relation  to  the  missionary  campaign.  He  may  be  a popular  preacher 
and  have  crowds,  a sound  preacher  and  stay  orthodox,  a tender 
preacher  and  comfort  the  saints,  an  instructive  preacher  and  edify 
his  people ; but  if  his  pulpit  fail  to  ring  with  a world-wide  evangel, 
if  his  people  get  from  him  no  stirring  summons  to  share  in  the  evan- 
gelization of  the  race,  if  the  gifts  of  his  people  to  missions  in  com- 
parison with  their  expenditures  for  themselves  be  mean,  and  if 
there  fail  to  go  from  his  church  recruits  of  men  and  means  to  the 
army  in  the  field,  let  him  ponder  the  fact  that  he  is  failing  as  a 
preacher. 

Our  people  are  waiting  to  be  led.  Ordinarily  the  pews  do  not 
rise  higher  than  the  pulpit.  “Like  priest,  like  people.”  It  is  emphat- 
ically the  case  in  missions.  A pastor  who  is  cold  or  skeptical  or 
apologetic  in  his  attitude  to  missions  will  find  his  flock  browsing  in 
the  same  sterile  pastures.  A pastor  who  is  niggardly  and  parsimoni- 
ous in  his  treatment  of  missions  will  find  his  church  faithfully  prac- 
ticing what  he  preaches  and  practices.  We  can  never  take  our  peo- 
ple where  we  do  not  lead  them.  You  will  find  that  the  church  which 
steadily  grows  in  missionary  interest  and  gifts  is  ministered  to  by 
a pastor  whose  soul  is  aflame  with  missionary  enthusiasm.  Where 
there  are  large  individual  gifts,  you  will  usually  find  not  far  away  a 
preacher  with  the  spirit  of  a prophet  and  the  conviction  of  an  apos- 
tle, proclaiming  a message  that  is  pentecostal.  Our  churches  can  be 
made  a strong  and  loyal  home  base.  The  thing  is  not  impossible, 
but  the  pastor  must  lead  the  way.  There  are  instances  of  churches 
frosted  over  with  selfishness,  icy  with  indifference,  that  have  been 
made  to  flame  with  missionary  enthusiasm  and  devotion.  The  thing 
can  be  accomplished,  but  the  minister  must  kindle  the  fire.  He  must 
be  a real  leader.  He  must  be  the  shepherd  of  his  flock  and  not  its 
ywe  lamb. 

yVe  owe  it  to  our  churches  to  develop  and  stimulate  in  them  a q 


158  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

interest  in  missions.  The  best  thing  that  can  happen  to  the  Church 
at  home  is  for  it  to  become  a missionary  Church.  The  artist  was  not 
mistaken,  who,  when  asked  to  paint  the  picture  of  a dying  church, 
put  upon  the  canvas  a splendid  Gothic  structure  thronged  by  fash- 
ionable audiences  which  were  entertained  by  eloquent  preaching  and 
beautiful  music,  but  that  passed  heedlessly  in  and  out  by  a plain  box 
marked  “Contributions  for  Foreign  Missions”  that  hung  on  a nail  at 
the  door  and  over  whose  slit  to  receive  the  gifts  there  was  painted  a 
large  undisturbed  cobweb.  It  was  the  artist’s  way  of  saying  that  a 
dying  Church  is  a Church  that  is  dying  in  its  concern  for  the  evan- 
gelization of  the  world. 

We  owe  it  to  our  missionaries  to  develop  a strong  and  loyal 
home  base.  They  deserve  our  hearty  and  unflagging  support.  They 
are  an  army  of  heroic  men  and  women  of  whom  the  Church  may 
well  be  proud.  I have  known  many  of  them  personally,  and  while 
all  are  not  of  the  first  rank  in  intellect  and  scholarship,  many  are ; and 
there  is  not  one  among  them  whose  devotion  to  the  cause  has  failed 
to  command  my  unqualified  admiration. 

Above  all,  we  owe  it  to  Christ.  It  does  not  matter  so  much  what 
becomes  of  either  the  Church  or  the  missionaries,  so  long  as  the 
Kingdom  is  established.  That  is  the  great  goal.  The  world  must 
know  Christ.  As  a minister,  I may  preach  to  vast  audiences,  I may 
institute  social  reforms,  I may  incite  political  upheavals ; but  if  I 
have  failed  to  widen  the  horizon  of  Christ’s  Kingdom  among  men,  I 
have  failed  in  my  highest  mission  as  a minister. 

The  foremost  issue  of  the  Church  is  the  Christianization  of  the 
world.  The  Church  is  a missionary  society.  Missions  are  not  mere- 
ly a department  of  Church  activity ; they  are  the  whole  thing.  It  is 
an  awful  collapse  when  the  Church  of  Christ  becomes  nothing  but 
an  annex  to  a political  party,  or  the  tail  end  of  some  reform  move- 
ment, or  an  information  bureau  for  industrial  unrest.  The  mission 
of  the  Church  is  to  make  Christ  known.  In  the  face  of  all  this,  to 
make  the  missionary  campaign  a side  issue,  to  apologize  for  it,  to 
neglect  it,  in  short  to  do  anything  but  make  it  my  mission  is  for  me 
to  show  that  as  a minister  I have  missed  my  calling. 

It  is  no  part  of  my  purpose  to  presume  even  to  suggest  a pro- 
gram for  a missionary  pastorate.  The  minister  who  is  in  earnest  will 
have  no  trouble  in  making  a program  for  himself.  It  is  ours  to 
vindicate  the  campaign  as  a Christian  movement,  to  refute  the  de- 
famers  of  missions  and  the  missionaries,  to  know  ourselves  and  to 
see  to  it  that  others  know  what  Christ  is  doing  in  the  earth. 

There  is  such  a thing  as  helping  to  make  a strong  and  loyal 
home  base  with  our  prayers.  Something  is  lacking  in  the  public 
prayer  which  fails  to  lead  the  people  into  the  presence  of  One  Who 
would  have  all  men  be  saved  and  come  unto  the  knowledge  of  the 
Truth.  We  can  do  something  through  our  sermons.  I do  not  refer 
merely  to  an  occasional  sermon  on  missions,  although  that  is  very 


THE  LATENT  RESOURCES  OF  THE  LAYMEN 


159 


important.  I am  speaking  of  the  general  character  of  our  preaching. 
It  is  possible  to  make  the  pulpit  echo  every  Sunday  with  the  Great 
Commission  and  to  send  the  people  from  every  service  saying,  “We 
must  crown  Christ  King.”  We  can  do  something  by  shaping  the 
organization  of  the  Church  in  such  a manner  as  to  give  the  cause  of 
missions  the  right  of  way.  As  yet  we  are  only  playing  with  mis- 
sionary benevolence. 

There  is  much  we  can  do;  the  main  thing  is  to  want  to  do  it. 
The  minister  who  is  determined  that  his  church  shall  be  a strong 
and  loyal  home  base  for  the  foreign  mission  campaign  will  find  a 
way.  Ours  is  a tremendous  responsibility,  but  ours  is  also  a peer- 
less opportunity.  No  preacher  in  any  age  ever  had  within  his  reach 
a finer  throne  of  power  and  usefulness  than  we.  The  world  is  an 
open  door  to  our  cause.  “Now  we  stand  before  the  world  with  all 
its  gates  ajar.”  May  God  bless  us  with  vision ! 

After  the  Second  Battle  of  Bull  Run,  the  people  in  Lexington, 
Virginia,  the  home  of  Stonewall  Jackson,  were  in  a fever  of  anxiety 
for  news  from  the  battle-field.  The  wires  were  down,  and  they  had 
been  unable  to  get  a message,  when  a letter  came  in  General  Jack- 
son’s well-known  handwriting  addressed  to  Dr.  White,  the  pastor  of 
the  Presbyterian  Church.  Instantly  the  news  spread  through  the 
little  town  that  a letter  had  come  from  General  Jackson,  and  the  peo- 
ple gathered  to  hear  the  tidings  of  the  battle.  Dr.  White  broke  the 
seal  and  this  is  what  he  read : “My  Dear  Pastor : I recall  that  next 
Sunday  is  the  day  for  our  missionary  collection.  Enclosed  please 
find  my  contribution.  Yours  truly,  T.  J.  Jackson.”  Not  a line  about 
the  war  between  the  states,  but  a volume  in  a line  about  that  im- 
measurably greater  conflict  which  is  waging  between  the  powers  of 
darkness  and  the  kingdom  of  light.  With  a devotion  like  this  ani- 
mating the  ministers  of  the  Christian  Church,  the  strength  and  loy- 
alty of  the  home  base  will  become  a Gibraltar  of  courage  and  hope 
to  that  long  thin  line  of  heroic  men  and  women  who,  against  tre- 
mendous odds  and  with  unfaltering  faith,  are  making  modern  mis- 
sions a world  conquest. 


THE  LATENT  RESOURCES  OF  THE  LAYMEN 

HONORABLE  SAMUEL  B.  CAPEN,  LL.D.,  BOSTON 

Discoveries  in  the  scientific  world  continually  reveal  to  us 
forces  hitherto  almost  concealed.  There  seem  as  yet  to  be  no 
boundaries  to  the  secrets  of  nature.  Electricity  has  always  existed, 
but  how  little  we  have  known  about  it  until  within  a few  years.  We 
have  now  harnessed  it  and  compelled  it  to  work  for  us  through  the 


l6o  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

telegraph,  the  cable,  the  telephone,  the  wireless  telegraph,  and  an 
almost  endless  variety  of  machinery. 

There  is  a similar  revelation  of  latent  resources  in  the  business 
world.  In  many  cases  what  was  formerly  thrown  away  in  manu- 
facturing has  now  become  a by-product  almost  as  valuable  as  the 
product  itself.  A few  years  ago  a man  in  Colorado  spent  his  fortune 
in  digging  for  gold.  After  he  had  exhausted  all  his  own  resources 
and  all  that  he  could  borrow,  he  was  compelled  to  abandon  his  at- 
tempt. The  man  who  followed  him  dug  only  one  foot  further,  when 
there  was  revealed  a mine  from  which  millions  of  dollars  have  al- 
ready been  taken. 

The  same  thing  is  true  in  the  spiritual  world.  There  are  here 
latent  resources,  some  of  them  little  appreciated,  many  of  them  cer- 
tainly unused.  It  is  for  us  to  find  them  out — dig  them  out,  if  you 
please — and  then  set  them  to  work  for  the  Kingdom  of  God. 

I.  The  first  of  these  latent  resources  to  which  I would  call 
your  attention  is  the  power  now  wasted  from  the  lack  of  great 
ideals.  We  are  continually  dwelling  upon  the  evil  power  of  low, 
vicious  thoughts.  As  a man  thinketh,  so  is  he.  Senator  Hoar  in 
his  autobiography  tells  of  an  impressive  sermon  by  President  James 
Walker  before  the  Harvard  students  on  “Leading  into  captivity 
every  thought.”  Describing  with  terrific  effect  the  thinking  over  in 
imagination  of  scenes  of  vice  by  the  youth  who  seemed  to  the  world 
outside  to  fall  suddenly  from  virtue,  he  said  there  was  no  such  thing 
as  a sudden  fall  from  virtue.  The  scene  had  been  enacted  in  thought, 
and  the  man  had  become  rotten  before  the  outward  act.  If  we  could 
look  into  his  heart  we  should  find  him  again  and  again  at  his 
accursed  rehearsals.  The  opposite  of  this  is  equally  true,  but  of  it 
we  hear  but  little.  We  need  more  and  more  the  power  generated  by 
great  ideals.  All  deeds  begin  in  some  one  person’s  thought.  Some 
of  you  have  come  over  the  suspension  bridge  at  Niagara.  Before 
that  great  bridge  was  built,  carrying  every  day  its  thousands  of  tons 
of  precious  freight,  it  was  planned  in  a human  brain.  The  won- 
derful cathedral  at  Milan  existed  in  imagination  before  it  became 
a structure  of  stone.  This  latent  force  is  the  very  spring  of  life  and 
action.  Young  men  ought  to  dream  dreams.  Unless  they  build 
some  “castles  in  the  air,”  they  will  never  build  anything  on  the 
ground.  Can  anyone  measure  the  force  and  the  influence  for  good 
that  would  come  to  the  world  in  the  next  ten  years,  if  the  young  men 
and  women  in  our  colleges  should  cultivate  in  their  thoughts  and 
imaginations  a great  missionary  purpose?  If  this  should  be  their 
thought  by  day  and  their  dream  by  night,  there  would  be  a dynamic 
generated  that  would  be  resistless  in  its  power  to  conquer  the  world. 

II.  The  second  latent  resource  which  ought  to  be  far  more 
used  for  the  Kingdom  of  God  is  our  time.  Next  to  God’s  gift  in 
Jesus  Christ,  in  the  work  of  the  Spirit,  and  in  the  Bible,  time  is  God's 
largest  gift  to  man.  It  is  always  painful  to  hear  anyone  speak  of 


THE  LATENT  RESOURCES  OF  THE  LAYMEN  l6l 

“killing  time.”  It  is  killing  one  of  our  best  friends.  And  yet  how 
much  does  the  average  layman  give  of  his  precious  time  to  mission- 
ary work?  Of  all  the  time  spent  in  reading,  what  part  of  it  is  spent 
upon  the  history  of  missions  or  the  lives  of  missionaries?  And  yet 
the  missionary  story  is  not  only  the  most  fascinating,  but  it  is  a 
most  important  chapter  in  the  world’s  history.  It  is  the  record  of 
the  unfoldings  of  God’s  plans.  The  man  who  does  not  now  keep  up 
with  current  missionary  literature  is  out  of  touch  with  the  progress 
of  civilization.  I suppose  that  the  reason  for  such  neglect  is  the 
failure  to  comprehend  the  importance  and  seriousness  of  mission- 
ary work.  It  is  the  one  thing  in  which  Jesus  Christ  is  most  inter- 
ested, and  therefore  we  ought  to  be.  If  young  men  once  get  this 
conception,  they  will  read  and  study  missions  as  they  do  now  the 
literature  of  their  own  business  or  trade.  Such  a use  of  time  will 
fit  a man  for  the  greatest  possible  service.  My  experience  during 
the  last  six  years  as  president  of  the  American  Board  has  shown 
me  conclusively  that  what  business  men  want  to  know  are  the  facts 
relating  to  missionary  work  and  its  results.  The}'-  are  not  asking 
for  more  rhetoric,  but  for  more  facts.  It  is  not  more  exhortation, 
but  more  education,  that  they  need.  The  first  foreign  missionary 
address  that  I made  after  I was  elected  was  to  a group  of  a hundred 
men  belonging  to  a Congregational  church  club.  In  that  group 
was  a business  man  sixty  years  of  age,  who  had  all  his  life  been  an 
attendant  at  a Congregational  church,  but  who  was  converted  to 
foreign  missions  that  evening,  and  gave  the  first  money  in  his  life 
to  that  object.  He  said  that  up  to  that  time  he  had  supposed  that 
missionaries  were  a lot  of  old  “hags”  who  could  not  get  a living 
at  home,  and  so  were  sent  abroad.  Recently  I was  permitted  to 
speak  before  a club  at  a social  dinner,  where  I was  able  to  use  as 
illustrations  many  facts  taken  from  the  work  across  the  sea.  A 
man  in  that  audience,  who  had  been  a member  of  a Congregational 
church  for  twenty-five  years,  told  me  afterward  that  he  had  never 
before  understood  missions.  Furthermore,  a layman,  looking  at 
missions  from  a business  standpoint,  can  say  to  other  business  men 
just  the  things  that  they  want  to  know,  and  in  the  way  in  which 
they  will  best  comprehend  them.  It  is  common  knowledge  that 
over  and  over  again  in  our  churches,  the  request  is  for  some  busi- 
ness man  to  present  a subject,  because  it  is  believed  he  often  comes 
closer  to  the  things  men  most  want  to  know. 

When  we  have  put  to  proper  use  this  latent  resource  of  our 
time,*  and  have  become  intelligently  informed  upon  missions,  then 
we  are  to  make  use  of  that  information  for  the  benefit  of  others. 
Personally,  I feel  more  critical  on  this  general  point  than  on  most 
others.  I see  men  spending  months  and  years  in  courses  of  reading 
who,  so  far  as  I can  discover,  make  no  use  of  them  whatever  for 
the  good  of  others.  Of  course,  it  is  of  value  in  the  molding  and 
shaping  of  their  minds,  and  therefore  it  is  of  indirect  benefit  to  all 


162  students  and  the  modern  missionary  crusade 

whom  they  meet;  but  they  never  read,  apparently,  with  the  pur- 
pose of  using  that  information  for  others.  I had  a friend  who  pos- 
sessed a large  library,  and  who  read  diligently,  but  he  never  used 
his  study  to  help  others.  We  would  better  read  one  good  book, 
and  then  put  it  to  work  for  others,  than  to  read  ten  simply  for  our- 
selves. No  one  can  afford  to  leave  such  a latent  resource  unused. 
Some  of  us,  from  different  parts  of  the  country,  have  recently  been 
through  great  political  campaigns  in  behalf  of  better  municipal  gov- 
ernment. In  Boston,  scores  of  young  men  from  the  highest  social 
circles,  some  of  them  students  from  Harvard,  gave  themselves  with- 
out reserve  to  different  kinds  of  work.  Thousands  of  people  were 
called  upon.  From  10,000  to  20,000  votes  were  cast  in  Boston  by 
men  thus  reached  who,  two  years  ago,  failed  to  go  to  the  polls.  A 
group  of  seventy-five  young  lawyers  worked  oftentimes  till  after 
midnight  in  looking  up  the  records  of  men  who  were  candidates 
for  office.  They  did  it  not  only  willingly,  but  enthusiastically.  We 
had  a committee  on  public  meetings,  a group  of  men  who  for  months 
agreed  to  speak  whenever  occasion  offered,  and  present  the  cause 
of  good  citizenship.  Meetings  were  held  in  stores  and  lofts.  In 
many  of  our  cities  leading  citizens  have  spoken  from  the  tailboards 
of  carts  and  showed  their  interest  in  this  way  in  good  government. 
Why  not  have  the  same  thing  in  missions?  Why  should  not  more 
of  our  young  men  take  their  latent  resources  and  speak  for  mis- 
sions before  meetings,  large  or  small?  One  of  the  maxims  of  Poor 
Richard  was,  “As  we  must  account  for  every  idle  word,  so  we  must 
account  for  every  idle  silence.” 

III.  The  third  resource  to  which  I would  call  attention  is 
business  training.  'Here  is  an  important  unused  power  which  many 
men  should  use  in  service  on  missionary  boards,  local  and  national, 
upon  committees  of  Young  Men’s  Christian  Associations,  etc.  As 
a matter  of  fact,  a business  man’s  training  fits  him  to  contribute 
very  much  in  the  way  of  counsel.  The  professional  man  is  often 
visionary  and  impractical.  He  is  most  important  in  his  place,  but 
there  is  needed  on  every  side  the  hard  training  of  the  business  man. 
As  a rule,  he  is  more  prompt  in  what  he  does.  He  does  not  permit 
time  to  be  wasted  in  useless  discussion.  He  has  been  trained  to 
push  things,  and  usually  he  does.  Lawyers,  by  their  training,  are 
inclined  to  delay;  they  may  get  new  evidence  which  will  help  them 
in  the  presentation  of  their  cases,  and  they  are  not  compelled  to 
finish  everything  up  as  quickly  as  is  necessary  for  the  business  man. 
I have  heard  it  stated  that  John  Wanamaker  always  finishes  up 
every  day  the  work  of  that  day,  so  that  it  may  not  accumulate.  I 
served  for  years  on  a committee  with  a trained  business  man,  who 
had  no  power  to  make  a public  address,  but  his  business  and  finan- 
cial training  were  simply  invaluable.  He  was  a walking  encyclo- 
pedia of  facts  and  precedents  relating  to  the  work,  and  he  had  the 
largest  influence  of  all  the  men  upon  it.  The  whole  Young  Men’s 


THE  LATENT  RESOURCES  OF  THE  LAYMEN  163 

Christian  Association  movement  is  an  illustration  of  how  Christian 
business  men  work,  with  such  leaders  as  the  late  Honorable  William 
E.  Dodge.  The  same  thing  is  true  of  the  International  Association 
movement,  controlled  almost  entirely  by  business  men.  We  see 
it  also  worked  out  by  Mr.  Moody  in  the  wonderful  group  of  men 
he  gathered  around  him  as  Trustees  at  Northfield  and  at  Mt.  Her- 
mon.  It  certainly  is  true  that  here  is  a latent  resource  in  our 
churches,  used  more  than  formerly,  but  still  only  partially  developed. 
The  young  business  men  of  this  country  can  and  should  in  vari- 
ous channels  put  in  practice  their  business  training  for  the  King- 
dom of  God. 

IV.  There  is  another  latent  resource  which  more  could  use  if 
they  would,  namely,  social  influence.  A tremendous  power  for  good 
may  be  exerted  upon  young  men  by  their  associates,  or  by  those 
a little  older  than  themselves.  This  can  often  best  be  done  in  the 
home  and  around  the  dinner  table.  Many  important  movements 
have  been  developed  and  fostered  by  men  with  no  gifts  in  public 
speech,  but  with  far-reaching  ability  in  these  other  ways.  Years 
ago  there  was  a young  man  from  a Christian  home,  of  unusual 
promise,  who  was  expected  by  his  parents  to  become  a minister  of 
the  Gospel.  He  went  through  college  and  to  the  last  year  of  the 
seminary,  however,  and  still  was  not  a Christian.  Finally  his  pro- 
fessors, in  despair,  came  to  one  of  his  fellows  in  the  class,  a man 
in  most  humble  circumstances,  and  said  to  him,  “You  must  win 
this  man.”  He  bought  a watermelon,  invited  him  to  his  room,  and 
then,  after  the  melon  was  nearly  eaten,  he  put  his  arm  around  his 
friend’s  neck,  called  him  by  name,  and  said,  “You  must  be  a Chris- 
tian.” He  surrendered  then  and  there,  and  afterward  became  one 
of  the  greatest  preachers  that  this  country  has  ever  produced. 

In  the  magazine  called  “The  Pedagogical  Seminary,”  for  Oc- 
tober, 1902,  the  most  powerful  external  influences  through  which 
men  became  Christians  are  mentioned  391  times,  and  of  these,  370 
are  from  persons  and  only  21  from  such  sources  as  reading,  etc., 
unconnected  with  personality.  Who  but  God  can  ever  measure  this 
wonderful  power  that  we  call  personality!  Here  is  an  opportunity 
for  men  of  tact  and  good  nature  to  remove  difficulties,  foster  plans, 
and  encourage  efforts,  and  thus  count  for  very  much  in  the  King- 
dom of  God.  A railroad  switch  is  a small  thing,  but  the  influence 
of  the  change  of  tracks  is  most  marked.  So  the  latent  power  of 
some  men  in  their  social  standing  and  opportunities  should  be  laid 
upon  their  consciences. 

V.  We  must  call  attention  to  perhaps  the  most  obvious  lat- 
ent resource,  namely,  the  money  possessed  by  Christian  people, 
which  ought  to  be  available  in  far  larger  amounts  for  the  conversion 
of  the  world.  I think  it  can  be  said  with  all  reverence  that  under 
God  the  rapidity  of  the  conversion  of  the  world  has  become  largely 
a matter  of  finance.  The  world  is  wide  open.  There  is  a call  from 


164  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

almost  every  nation  for  Christian  preachers  and  teachers.  The  non- 
Christian  peoples  are  weary  of  their  old  religions  and  conditions, 
are  recognizing  the  superior  claims  of  Christianity,  and  are  longing 
for  Christian  civilization.  Men  and  women  in  great  numbers  are 
in  training  for  this  work.  If  our  mission  boards  had  the  money, 
they  could  treble  the  work  in  twelve  months.  As  Mr.  Speer  has 
well  said,  “We  cannot  serve  God  and  Mammon  but  we  can  serve  God 
with  Mammon.”  The  difficulty  arises  largely  because  of  erroneous 
conceptions  as  to  the  ownership  of  money.  We  have  not  yet  learned 
the  meaning  of  stewardship.  Men  start  from  the  wrong  premises, 
believing  that  what  they  have  is  their  own,  and  therefore  that  it  is 
entirely  optional  whether  they  give  anything  or  not.  You  ask  such 
persons  for  a gift  to  foreign  missions,  and  they  treat  your  request 
as  they  would  one  to  buy  a ticket  for  a lecture  or  concert-— as  a 
matter  simply  of  personal  choice  and  inclination.  This  error  is  the 
worst  possible  heresy.  God  says,  the  silver,  and  gold,  and  the 
lands  are  His.  We,  therefore,  are  not  the  owners,  but  only  the 
trustees  of  what  we  have,  a difference  that  is  almost  as  great  as  that 
between  darkness  and  light.  The  question,  then,  is  not,  “How 
much  of  mine  shall  I give,”  but,  “What  part  of  God’s  shall  I keep 
for  myself?”  It  is  not  what  we  give,  but  what  we  have  left,  that 
measures  the  gift  from  God’s  viewpoint.  Stewardship  is  a leading 
idea  in  the  New  Testament.  God  could  convert  this  world  without 
our  help,  but  He  has  chosen  to  take  us  into  partnership  and  give  us 
a large  interest  in  the  greatest  work  in  the  world.  The  money 
which  He  helps  us  to  make  is  His  money,  and  the  way  in  which  we 
use  it  is  a test  of  our  discipleship.  The  wealth  of  the  United  States 
on  the  first  of  January,  1906,  was  about  $116,000,000,000.  It  is  be- 
lieved that  the  Protestant  church  members  of  our  country  own  at 
least  $25,000,000,000  of  this.  As  we  add  to  it,  on  an  average,  a 
billion  dollars  a year,  twenty-five  years  hence  Protestant  Christians 
will  be  worth  at  least  $50,000,000,000.  For  our  present  purpose  let 
us  throw  out  the  millions  of  income  from  salaries  and  the  sales  of 
merchandise  and  farm  products  and  consider  only  the  interest  on 
accumulated  wealth.  The  interest  on  the  $25,000,000,000  now  in 
possession  of  Protestant  churches  would  be  $1,000,000,000.  If 
the  average  gifts  of  all  were  like  the  gifts  of  the  trained  few,  now  at 
least  ten  per  cent.,  we  should  have  an  income  for  religious  work 
of  $100,000,000.  And  twenty-five  years  from  now,  on  the  same 
basis,  it  would  be  $200,000,000.  Does  anyone  say  that  this  is  idle 
dreaming?  It  is  not  so  at  all.  If  only  we  could  have  this  latent 
resource  of  money  in  any  fair  proportion  given  for  missionary  work, 
it  would  then  be  possible  to  reach  the  whole  world  with  the  Gospel 
in  twenty-five  years. 

If  any  person  is  skeptical,  may  I call  his  attention  to  the 
accelerating  power  of  this  work?  At  the  beginning,  while  founda- 
tions were  being  laid,  the  work  was  both  slow  and  discouraging. 


THE  LATENT  RESOURCES  OF  THE  LAYMEN  1 65 

Morrison  labored  in  China  for  twenty-five  years,  and  at  the  end  of 
that  time  had  less  than  half  a dozen  converts.  During  the  first 
twenty  years  of  the  American  Board’s  work  in  Bombay,  more  than 
one  missionary  died  for  each  convert.  Now,  the  work,  as  a whole, 
doubles  every  ten  years. 

At  Silver  Bay,  a year  ago  last  July,  a missionary  from  Korea 
reported  that  in  that  country  the  religious  forces  had  doubled  nine 
times  in  seventeen  years.  At  the  present  rate  the  world  will  be 
converted  long  before  the  end  of  this  century.  The  child  is  born 
now  who  will  see  it.  The  world  will  be  practically  Christian,  as 
much  as  America  is  to-day,  in  fifty  years;  and  if  we  should  put  out 
our  money  and  give  our  men  as  we  might,  from  the  human  stand- 
point, it  could  be  done  in  twenty-five  years.  I would  like  to  live 
that  number  of  years  and  see  India,  China,  and  the  Dark  Continent, 
glow  with  Christian  light  as  our  own  land. 

VI.  There  is  another  latent  resource  which  very  many  can 
use  with  tremendous  power.  I mean  that  which  comes  from  union 
work.  The  trouble  with  very  much  of  our  work,  at  least  in  some 
denominations,  is  that  it  is  too  individualistic.  There  is  a great 
waste  because  men  have  not  been  willing  to  work  together.  The 
increase  of  power  through  co-operation  is  universally  recognized  in 
the  business  world.  It  is  one  of  the  first  principles  on  which  mod- 
ern business  is  being  conducted,  and  we  need  to  carry  it  more 
largely  into  our  missionary  effort.  Young  men  and  young  women 
ought  to  develop  the  power  to  work  with  their  fellows,  ought  to 
train  themselves  not  to  be  eccentric  and  singular,  or  to  go  off  at  a 
tangent,  but  to  recognize  the  helpfulness  of  united  effort,  and  be 
willing,  for  the  sake  of  harmony,  to  give  up  their  own  preferences 
in  non-essentials.  I was  much  impressed,  a short  time  ago,  at  the 
statement  of  the  captain  of  a famous  university  football  team, 
which,  I think,  was  never  defeated.  The  captain  attributed  their 
success  to  the  fact  that  every  man  on  the  team  was  a Christian, 
the  majority  of  them  being  active  in  Christian  work,  and  that  all 
of  them  were  willing  to  sacrifice  brilliant  individual  plays  and  forget 
themselves  in  order  to  do  “team  work.”  I wish  that  we  could  learn 
this  secret  in  our  missionary  effort.  We  often  make  the  remark 
that  we  have  been  “playing  at  missions,”  because,  while  much  has 
been  accomplished,  the  results  would  have  been  so  much  greater 
if  all  the  members  of  the  Church,  instead  of  perhaps  one-fifth,  had 
been  interested.  The  fact  is  that,  as  has  already  been  pointed  out 
by  General  Weaver,  we  have  not  been  even  “playing”  at  missions, 
for  we  have  never  done  “team  work.”  When  the  young  people  of 
this  generation  move  together,  the  world  will  almost  tremble  be- 
neath their  feet. 

VII.  While  I am  making  this  plea  for  a greater  development 
of  united  work,  there  is  an  important  word  to  be  said  on  the  other 
side,  that  we  should  not  wait  too  long  for  others,  before  attempting 


1 66  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

work  by  ourselves.  One  of  the  serious  difficulties  that  I have  found 
in  many  people  is  this — they  are  always  getting  ready  to  do  some- 
thing, but  they  never  begin.  It  was  once  remarked  in  my  presence 
with  regard  to  a certain  bookkeeper,  that  he  was  always  sharpening 
his  pencil,  getting  his  inkstand  filled,  and  putting  his  rubber  in  the 
right  place,  but  he  was  very  slow  in  his  accomplishments.  The  way 
to  develop  our  latent  resources  is  to  take  and  put  to  work  what  we 
have.  God  is  the  great  Husbandman,  and  He  gives  bounteous 
harvests  to  those  who  are  willing  to  sow  and  then  trust  in  Him  for 
results.  Let  us  not  be  hindered  by  surroundings  which  are  not 
helpful,  and  certainly  let  us  not  wait  too  long  for  others  to  prepare 
the  way.  Oftentimes  a man  can  “blaze”  out  a path  for  himself.  There 
is  a most  interesting  incident  told  of  the  Civil  War.  An  army  had 
encamped  before  a wide  river,  and  one  of  the  practical  men  in  the 
engineering  corps  was  sent  for  by  the  general  in  command,  and 
was  told  that  he  would  be  furnished  with  a plan  of  a bridge  to  be 
put  across  the  stream  as  expeditiously  as  possible.  The  general 
sent  for  him  the  next  day,  to  see  if  he  had  received  the  plan,  and 
the  practical  man  replied:  “No,  I haven’t  seen  the  picter  yet,  but 
the  bridge  is  all  built.”  In  the  same  spirit,  let  us  not  wait  too  long 
for  others,  but  strike  out  bravely  in  God’s  strength  for  ourselves. 
There  is  one  thing  we  ought  to  do  at  once,  without  waiting  for 
anyone  else,  and  that  is,  adopt  some  systematic  plan  of  giving. 
A majority  of  young  people  are  apt  to  think  that  their  gifts  are 
so  small  that  they  will  wait  until  they  are  older  before  assuming 
any  very  definite  responsibilities.  Delay  here  is  fatal.  If  you  wait 
until  you  are  out  in  the  business  world,  you  will  get  caught  in  the 
swirl  of  worldliness,  and  it  will  be  very  difficult  then  to  commence 
to  give  as  you  ought.  If  I may  be  pardoned  a personal  allusion,  it 
has  been  a pleasure  to  me  to  look  back  upon  my  cash  book  when 
I was  still  a poor  lad,  earning  $5  a week,  to  find  that  I gave  away 
fifty  cents  of  it,  or  10  per  cent.,  to  the  Lord’s  work.  The  proportion 
will  differ  with  different  people.  Some  ought  not  to  give  ten  per 
cent.,  others  should  give  fifty  per  cent.  Every  young  man  and 
woman  ought  to  have  some  plan,  made  in  the  sight  of  God.  Giving 
means  a part  of  ourselves,  not  of  our  loose  change. 

VIII.  Finally,  let  it  be  said  that  the  greatest  latent  resource, 
after  all,  is  not  our  unused  time,  or  counsel,  or  social  influence,  or 
money,  but  ourselves.  President  Tucker  has  well  pointed  out  that  a 
man  never  accomplishes  anything  in  this  world  unless  he  is  very 
lavish  of  himself.  You  sometimes  hear  men  remark,  “I  will  give 
my  money  and  that  is  all  that  I can  do.”  It  is  not  all  that  we  can 
do.  With  our  money,  and  with  all  our  other  gifts,  God  wants  us 
wholly  as  His  own. 

We  have  recently  had  in  many  cities  of  our  country,  in  the 
attempt  to  bring  about  better  municipal  conditions,  what  has  some- 
times been  called  a “whirlwind  campaign.”  The  good  forces  in 


THE  EDUCATIVE  VALUE  OF  MISSIONARY  LITERATURE  1 

Missouri  got  together,  and  under  the  leadership  of  Governor  Folk 
the  boodlers  of  St.  Louis  and  Missouri  were  routed.  The  same  thing 
was  done  in  Ohio,  where  the  power  of  the  “boss”  and  the  “machine  ’ 
were  broken  by  a similar  uprising  of  the  moral  forces.  The  guidance 
of  Mayor  Weaver  in  Philadelphia  and  the  thundering  away  of  men 
in  churches  and  in  market  places  utterly  defeated  the  forces  of  evil 
in  that  city  and  redeemed  it  from  the  control  of  men  who  had  been 
a national  disgrace.  So  William  Travers  Jerome  conquered  in  New 
York.  In  my  own  city  we  have  had  a similar  movement  and  we 
have  elected  the  best  school  board  and  the  best  board  of  aldermen 
that  Boston  has  had  for  many  years.  I have  known  something  of 
the  inner  workings  of  this  campaign.  Why  not  have  a “whirlwind 
campaign”  for  missions?  It  would  set  forward  the  progress  of  the 
Kingdom  by  at  least  ten  years.  Such  a campaign  would  be  con- 
tagious all  over  the  world.  It  can  be  done,  if  only  these  resources 
which  are  now  in  the  possession  of  the  Church  can  be  developed  and 
put  to  work  for  the  coming  of  the  Kingdom  of  Christ.  Certainly 
the  motives  ought  to  be  irresistible.  For  our  own  sakes  that  we 
may  no  longer  be  spiritually  impoverished  by  not  doing  our  full 
share  in  the  greatest  work  in  the  world ; for  the  sake  of  the  men 
at  the  front  who  represent  us  so  heroically  and  who  deserve  to  be 
better  sustained  than  they  are  now ; and  for  Christ’s  sake,  who  kept 
back  no  part  of  the  price  but  gave  all  that  He  was  and  all  that  He 
had  for  the  redemption  of  a lost  world,  let  us  as  in  His  sight  put  all 
the  resources  that  we  have — money,  time,  talents,  opportunities — at 
Christ’s  feet,  for  Pie  deserves  them  all.  You  remember  Nelson’s 
signal  on  the  flagship,  “England  expects  every  man  to  do  his  duty.” 
That  meant  more  to  that  fleet  than  any  order ; it  reminded  them  of 
what  their  nation  expected  of  them.  Reverently  let  it  be  said,  Jesus 
Christ  expects  you  young  men  and  women,  representing  all  our 
colleges  and  universities,  to  do  your  duty  as  in  His  sight. 


THE  EDUCATIVE  VALUE  OF  MISSIONARY  LITERA- 
\ TURE 

THE  REV.  F.  P.  HAGGARD,  BOSTON 

That  the  success  of  the  foreign  missionary  enterprise  is  de- 
pendent upon  the  strength  and  the  loyalty  of  the  home  base  is  an 
axiom.  The  converse  is  equally  true,  that  weakness  and  disloyalty 
are  responsible  for  the  delay  of  the  triumph  of  the  Redeemer’s  King- 
dom. A recent  stirring  utterance  of  Dr.  Henry  Van  Dyke  is  most 
timely : “What  we  need  in  the  Christian  Church  to-day  is  a revival 
of  the  patriotism  of  the  Kingdom  of  Heaven.  . . . Indifference  to 


1 68  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

missions  is  the  worst  kind  of  treason.”  The  very  heart  of  this  for- 
eign missionary  problem  is  laid  bare  in  these  few  words.  If  the 
world  is  ever  to  be  won  for  Christ,  you  and  I must  be  loyal,  brave, 
and  true. 

My  task  will  be  to  point  out  the  relation  which  missionary  lit- 
erature sustains  to  this  problem  and  to  indicate  how  this  literature 
may  be  employed  to  develop  both  strength  and  loyalty  in  our  home 
constituency. 

I.  First,  consider  briefly  the  need  for  missionary  education. 
The  total  ignorance  of  Christian  people  regarding  missions  is  little 
less  than  appalling ; and  because  of  this  ignorance  the  world  still  lies 
in  wickedness,  the  Church  lacking  both  motive  and  zeal  for  its  ap- 
pointed task  of  evangelizing  the  nations. 

Three  years  ago  letters  were  addressed  to  560  average  members 
of  my  own  denomination  in  which  they  were  asked  to  write  down, 
off-hand,  the  post-office  addresses  of  the  five  leading  missionary  or- 
ganizations of  the  denomination.  Out  of  the  560,  15 1 knew  where 
one  organization  was  located,  eighty  the  location  of  another,  seventy- 
three  that  of  a third;  while  the  headquarters  of  next  to  the  oldest 
body  was  known  to  only  fifty-seven  and  that  of  the  oldest  to  only 
sixty-two.  It  is  evident  that  the  rest  of  the  560  persons  were  not  in 
the  habit  of  sending  offerings  to  those  societies  very  frequently. 

How  many  of  the  members  of  our  churches  could  give  the 
names  and  stations  of  a dozen  present-day  missionaries  ? How  much 
do  they  know  of  the  work  that  the  missionaries  are  now  doing  ? They 
are  familiar  with  the  acts  of  Peter  and  Paul,  but  they  know  little  or 
nothing  of  the  acts  of  the  modern  apostles. 

Ignorance  of  .the  geography  of  missions  is  well  illustrated  by  the 
experience  of  one  of  our  missionaries  at  home  on  furlough.  She  had 
gone  to  speak  in  a country  village.  Wishing  to  send  a letter  to  a 
friend  who  was  a missionary  in  Jerusalem,  she  took  her  letter  to 
the  post-office  to  have  it  weighed.  When  the  postmaster  saw  the 
address  he  seemed  very  much  puzzled,  and  finally  remarked,  “Jeru- 
salem, Jerusalem?  why,  that’s  in  heaven,  isn’t  it?” 

I am  not  overlooking  the  fact  of  the  great  development  of  in- 
terest in  mission  study  during  the  past  few  years.  I rejoice  with 
joy  unspeakable  that  thousands  of  children,  of  women,  of  students, 
of  young  people  in  our  churches  are  wishing  to  know  more  of  the 
Kingdom  and  that  they  are  seeking  their  information  in  an  earnest 
and  systematic  manner.  After  all,  however,  the  total  number  of 
people  engaged  in  such  study  is  small,  so  small  as  to  call  the  greater 
attention  to  the  much  larger  number  who  are  ignorant  of  most  things 
missionary. 

All  must  agree  that  no  such  program  as  was  proposed  by  Jesus, 
the  evangelization  of  a world,  can  be  carried  out  on  a platform  of 
ignorance  and  by  such  limited  numbers.  It  is  not  sufficient  that  a 
few  leaders  shall  be  informed,  that  the  special  groups  only  to  which 


THE  EDUCATIVE  VALUE  OF  MISSIONARY  LITERATURE  1 69 

I have  referred  shall  know  and  do.  We  must  enlist  the  masses,  must 
help  them  to  realize  that  as  heirs  of  salvation  they  are  also  heirs  of 
the  heathen  world,  the  nations  of  the  earth.  “Ask  of  me,  and  I will 
give  thee  the  nations  for  thine  inheritance,  and  the  uttermost  parts 
of  the  earth  for  thy  possession.”  It  is  well,  therefore,  that  this 
modern  campaign  of  education  was  begun.  It  was  inaugurated  none 
too  soon. 

II.  In  the  second  place,  it  is  evident  that  missionary  education 
demands  a literature.  Help  of  this  nature  is  required  for  the  pursuit 
of  any  branch  of  human  knowledge,  for  the  intelligent  working  out 
of  any  problem. 

If  the  United  States  Government  would  deal  intelligently  and 
effectively  with  the  situation  in  China,  or  in  the  Philippines,  a vast 
fund  of  information  must  be  secured  for  the  education  and  guidance 
of  those  at  home  who  determine  what  shall  be  done.  Pictures,  docu- 
ments, reports,  and  anything  else  required  for  the  illumination  of  the 
subject  must  be  freely  used.  Likewise  if  the  Church  of  Jesus  Christ 
is  to  grasp  the  situation  on  the  mission  fields  and  supply  the  needs 
of  those  perishing  millions,  there  should  be  no  lack  of  information. 
Much  of  this  will  be  delivered  by  word  of  mouth  by  missionaries 
and  others  returning  from  the  front,  but  most  of  the  work  of  edu- 
cation will  be  accomplished  by  means  of  a suitable  literature. 

A suitable  literature!  Probably  even  the  youngest  of  us  here 
can  remember  when  some  of  it,  at  least,  was  not  suitable.  Its  im- 
provement by  mission  boards  and  other  publishers  during  the  last 
few  years  has  been  rapid  and  substantial.  Indeed  this  is  one  of  the 
most  encouraging  signs  of  the  times.  The  highest  ideals,  it  is  true, 
have  not  yet  been  realized.  Much  that  is  antiquated  in  appearance 
and  not  too  helpful  in  character  is  still  published;  but  for  a noble 
library  of  good  missionary  books,  for  thousands  of  helpful  mission- 
ary booklets,  for  tens  of  thousands  of  bright,  attractive  missionary 
leaflets,  cards,  and  miscellaneous  publications,  for  our  improved  mis- 
sionary magazines  and  other  periodicals,  we  are  profoundly  grateful. 
Most  of  all  do  we  rejoice  in  the  recognition  which  this  educative 
agency  has  received  as  a necessary  element  in  the  campaign  of  the 
Kingdom.  It  has  won  a place  for  itself,  and  not  a little  of  that  which 
has  been  published  is  worthy  to  rank  with  the  world’s  most  helpful 
literature. 

III.  In  the  third  place,  I want  to  urge  that  in  the  preparation 
of  missionary  literature,  educational  values  should  receive  highest 
consideration. 

All  literature  has  such  values.  The  dime  novel,  as  well  as 
“Paradise  Lost,”  educates,  the  newspaper  educates,  the  latest  catchy 
song  educates.  Some  impression  is  sure  to  be  made  by  every  scrap 
of  missionary  literature  put  forth.  Shall  it  convey  the  idea  that  it 
represents  a great  spiritual  world-movement  of  strength  and  power  ? 
pr  shall  it  suggest  a fqeble  interest  in  a still  more  feeble  cause? 


170  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

Shall  it  merely  please  and  interest  and  thus  educate  our  consciences 
into  a condition  of  still  greater  indifference  regarding  a lost  world? 
or  shall  it  be  a definite  contribution  to  an  increasing  supply  of  mis- 
sionary stimulus  ? 

Said  a pastor  recently  to  a returned  missionary  who  had  spoken 
in  his  church : “That  address  was  good.  I like  to  listen  to  a man 
who  grips  my  conscience.”  It  is  not  sufficient  that  our  missionary 
literature  educates  intellectually.  It  must  educate  spiritually  and 
dynamically.  It  should  grip  our  consciences  and  urge  to  definite  and 
concerted  action  for  the  evangelization  of  the  world. 

Missionary  literature  is  sometimes  likened  to  fuel.  Now  the 
chief  function  of  fuel  is  to  burn — not  simply  to  burn  up,  to  burn 
itself — but  to  burn  something  else,  to  produce  heat  in  another  body. 
Of  course,  our  furnace  fires  warm  our  houses,  but  I once  saw  a bon- 
fire arouse  the  enthusiasm  of  a crowd  to  white  heat.  Those  burning 
barrels  and  boxes  stirred  to  their  very  depths  the  noblest  patriotic 
emotions  of  the  people.  Missionary  literature  that  will  not  burn — I 
mean  that  will  not  burn  somebody,  that  will  not  arouse  missionary 
ardor  and  enthusiasm,  that  will  not  lead  to  missionary  doing  and 
giving — is  worthless. 

More  and  more  will  the  questions  be  asked : “What  definite  re- 
sults can  you  show  from  all  this  mission  study,  from  the  distribution 
of  all  this  missionary  literature?  Are  contributions  larger — are 
more  men  and  women  actually  going  to  the  fields  ?”  These  are  per- 
tinent questions  and  we  must  see  to  it  that  a proper  answer  may  at 
all  times  be  possible.  In  the  case  of  some  boards  at  least,  the  results 
have  been  so  meager  that  serious  doubt  has  arisen  as  to  the  wisdom 
of  such  large  expenditures  along  this  line.  Fortunately  in  the  case 
of  others  there  has  been  ample  justification  for  the  forward  course 
pursued. 

We  have  said  that  missionary  literature  should  not  merely  in- 
terest. Manifestly,  however,  it  should  interest.  If  it  does  not,  the 
fault  cannot  be  with  the  subject;  for  one  more  prolific  of  inspira- 
tion for  a writer  or  more  calculated  to  stir  the  soul  of  a reader 
cannot  be  imagined.  Those  whose  duty  it  is  to  prepare  this  material 
must  see  to  it  that  those  for  whom  it  is  prepared  do  not  have  occa- 
sion for  complaint  because  it  is  uninteresting;  for  unlike  fuel  for 
our  stoves,  missionary  fuel  must  not  be  dry,  but  fresh  and  full  of  sap. 

Producers  of  missionary  literature  are  wisely  beginning  to 
adopt  some  of  the  methods  which  business  men  and  political  leaders 
have  found  most  helpful  in  advertising  their  business  and  advancing 
their  cause.  We  need,  however,  to  put  still  more  brains  and  money 
into  our  literature,  to  make  it  a still  more  worthy  and  efficient  agent 
for  the  world’s  evangelization.  In  this  connection  two  special 
classes  should  be  mentioned  for  which  a great  deal  more  and  better 
material  must  be  prepared  than  has  yet  been  attempted,  the  children 
in  our  Sunday-schools  and  the  men  in  our  churches.  I am  sad- 


THE  EDUCATIVE  VALUE  OF  MISSIONARY  LITERATURE  I71 

dened  beyond  measure  when  I think  how  little  we  are  doing  to  teach 
our  children  about  the  great  missionary  movements  of  the  day.  Is 
it  any  wonder  that  more  of  the  older  people  are  not  interested  ? And 
what  shall  we  say  of  the  men?  Until  very  recently  they  have  been 
practically  overlooked  in  our  program  of  missionary  education.  The 
wonder  is  that  they  have  any  interest,  that  they  give  any  money  to 
the  missionary  cause. 

Judging  from  their  appearance  and  general  contents,  missionary 
magazines  were  formerly  prepared  for  the  pastors  and  deacons,  the 
few  who  were  already  interested.  Some  missionary  periodicals  of 
the  day  are  being  edited  with  quite  a different  class  of  readers  also 
in  mind.  There  is  no  reason  why  such  periodicals  should  not  con- 
tain material  calculated  to  attract  those  who  do  not  believe  in  mis- 
sions, as  well  as  something  for  those  whose  zeal  for  the  cause  is  well 
known.  From  the  Church  Missionary  Society,  of  which  Dr.  Lan- 
kester  is  the  honored  representative,  much  can  be  learned,  especially 
from  their  effort  to  reach  men  through  a lay  department  with  a 
suitable  auxiliary  literature. 

IV.  Again,  the  educative  value  of  missionary  literature  will 
be  enhanced  by  thoughtfulness  in  distribution  and  by  wisdom  in 
use. 

Many  of  us  will  not  be  producers,  but  all  of  us  may  be  users 
and  distributors.  The  real  problem  is  how  to  get  our  material  into 
the  hands  and  minds  and  hearts  of  the  rank  and  file  in  our  churches. 
We  have  in  large  measure  prepared  the  way,  if  we  have  made  it  in- 
teresting. While  the  distribution  of  literature  thus  prepared  should 
be  large,  it  should  not  be  promiscuous.  There  is  as  much  need  for 
discrimination  in  this  as  in  the  selection  of  Scripture  passages  or 
of  tracts  in  dealing  with  the  unconverted.  Too  much  free  litera- 
ture, of  course,  is  positively  harmful,  because  of  the  impression  of 
extravagance  it  may  convey,  and  because  people  do  not  prize  highly 
what  they  get  too  cheaply.  There  will  necessarily  be  some  waste. 
Some  seed  will  fall  upon  stony  ground,  but  others  will  find  prepared 
soil  and  bring  forth  abundantly.  An  hour  could  be  spent  profitably 
in  the  discussion  of  this  question  of  distribution  alone.  We  have 
time  only  to  add  that  many  plans  and  methods  have  been  found 
practicable,  such  as  pass-it-on-clubs,  annual  subscriptions  for  sam- 
ples of  new  literature,  follow-up  systems.  These  plans  and  others 
should  be  studied  and  the  best  adopted. 

In  this  work  much  depends  upon  the  pastor.  There  came  into 
our  office  the  other  day  a man  who  had  only  recently  closed  a very 
successful  missionary  pastorate  of  several  years  to  become  the  min- 
ister of  a large  church  which  was  not  so  strongly  missionary.  He 
ignored  that  fact,  however,  and  began  to  employ  his  former  methods, 
which  included  the  observance  of  the  monthly  concert  of  prayer  for 
missions.  He  made  out  his  program,  based  on  the  missionary  maga- 
zine of  his  denomination,  and  as  he  met  one  after  another  of  those 


172  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 


whom  he  had  assigned  to  help  him,  he  gave  them  their  parts.  One 
of  the  prominent  members  of  the  church  he  called  to  his  study  and 
said  to  him,  “I  want  you  to  reach  such  and  such  an  article  in  your 
magazine  and  give  us  the  gist  of  it  at  the  next  missionary  meeting.” 
“My  magazine,”  replied  the  man,  “I  haven’t — I don’t  take  any  maga- 
zine with  that  article  in  it.”  “What,  don’t  you  take  the  missionary 
magazine?  Just  look  at  it,”  said  he,  laying  it  out  before  him.  “Oh, 
is  that  it?  Never  saw  it  before.  How  much  is  it?  Thirty-five  cents? 
I guess  if  you  are  going  to  have  this  concert  business  every  month, 
I might  as  well  subscribe  and  have  my  own  copy.  Looks  pretty 
good,  too,  doesn’t  it?  Didn’t  know  missions  could  be  dressed  up 
so  well.  Cover  looks  like  one  of  our  regular  magazines.”  This  pas- 
tor knows  how  to  do  it.  Other  wise  pastors  will  mention  from  their 
pulpits  the  best  missionary  books;  they  will  see  that  their  people 
know  of  the  latest  missionary  literature. 

You  volunteers  are  doing  a great  work  of  distribution.  The  in- 
fluence of  your  own  earnest  study  is  being  felt.  Pursue  your  ad- 
vantage. Get  in  touch  with  your  pastor,  your  mission  board.  Set 
others  on  fire  with  your  enthusiasm.  Make  them  believe  that  mis- 
sionary literature  is  the  best  literature  in  the  world,  and  that  a Chris- 
tian might  better  be  ignorant  of  almost  anything  else  than  missions. 

V.  From  all  that  I have  said,  it  would  appear  that  I attach 
great  importance  to  the  presentation  of  the  concrete  facts  of  mis- 
sions. 

I do,  and  I believe  properly  so,  but  there  is  another  side  to  this 
question  which  should  be  brought  out.  It  is  not  sufficient  that  our 
missionary  literature  set  forth  simply  the  facts.  There  is  a tendency 
to  neglect  consideration  of  the  fundamental  principles  upon  which 
all  true  missionary  effort  must  rest.  This  is  a subtle  error,  and  its 
continuance  is  probably  due  to  the  feeling  of  revulsion  against  the 
character  of  much  of  the  old  time  missionary  preaching  and  publica- 
tions. But  in  our  effort  to  make,  as  someone  has  suggested,  the 
missionary  pill  more  palatable,  we  must  be  careful  that  we  do  not 
commit  as  great  an  error  as  did  our  fathers,  that  we  do  not  swing 
to  the  opposite  extreme  and  neglect  altogether  the  presentation  of 
those  fundamental  principles  which  they  failed  to  dress  up  as  well 
as  we  think  they  should  have  done. 

You  have  often  heard  the  statement  that  if  people  can  only  have 
the  facts,  can  know  about  missions,  they  will  be  interested  and  be- 
lieve in  them.  It  has  sometimes  been  stated  in  this  way,  “An  in- 
formed church  will  be  a transformed  church.”  This  is  no  more  true 
than  it  would  be  to  say  that  all  that  is  necessary  is  to  tell  a man  about 
Christ,  and  he  will  believe  in  Him.  There  are  thousands  and  hun- 
dreds of  thousands  of  people  in  these  United  States  who  have  been 
brought  up  in  Christian  homes,  who  have  been  through  our  Sunday- 
schools,  and  who  know  as  much  intellectually  about  Christ  as  we  do, 
but  who  do  not  accept  Him. 


THE  EDUCATIVE  VALUE  OF  MISSIONARY  LITERATURE  1 73 

As  a matter  of  fact  missionary  literature  alone — no  matter 
how  brilliant,  attractive,  and  interesting  it  may  be,  no  matter  whether 
it  deals  with  concrete  facts  or  fundamental  principles — can  never 
convert  our  church  membership  to  a living,  vital  interest  and  belief 
in  missions.  The  Bible,  the  most  important  piece  of  missionary 
literature  in  the  world,  can  accomplish  nothing  apart  from  the  ener- 
gizing Spirit  of  God.  If  the  original  Acts  of  the  Apostles  are  not 
believed  and  produce  no  conviction  in  the  hearts  of  those  who  might 
repeat  them  from  memory,  how  much  less  shall  we  expect  the  mod- 
ern acts  of  the  Apostles,  apart  from  the  divine  influence,  to  ac- 
complish anything.  Let  us  be  careful,  therefore,  lest,  after  all,  we 
place  too  much  dependence  upon  mere  paper  and  ink — upon  the 
mere  circulation  of  that  which  people,  not  moved  by  the  Spirit, 
have  come  almost  instinctively  to  turn  away  from. 

There  is  great  need  for  a mighty  volume  of  prayer  that  God 
will  endue  and  guide  those  who  are  charged  with  the  duty  of  pre- 
paring this  literature,  that  the  divine  imprint  may  be  upon  every 
piece  of  it;  that  He  may  make  ready  hearts  everywhere  to  receive 
its  message  as  the  message  of  the  very  word  of  God ; that  definite 
results  in  men  and  money  may  come  from  this  intellectual  and 
spiritual  study. 

About  four  years  ago  I attended  a missionary  conference  in 
western  Massachusetts.  There  was  present  a gentleman,  a member 
of  the  entertaining  church,  who  did  not  believe  in  missions.  A 
highly  educated  man,  possessed  of  a large  and  unusually  well-select- 
ed library,  he  had  refused  to  place  a single  missionary  book  on  his 
shelves.  This  meeting,  however,  stirred  him.  It  was  not  a meeting 
in  which  the  facts  of  missions  were  brought  out,  so  much  as  it  was 
a meeting  in  which  the  spiritual  destitution  of  the  heathen  was  dwelt 
upon  and  in  which  our  spiritual  barrenness,  as  a result  of  our  neg- 
lect to  send  the  Gospel  to  the  ends  of  the  earth,  was  emphasized. 
The  Spirit  of  the  Lord  touched  his  heart.  He  was  converted  to  mis- 
sions then  and  there.  One  of  the  first  things  he  did,  was  to  order 
the  entire  Forward  Movement  Missionary  Library  which  was  then 
on  the  market,  and  he  read  it  through. 

A recent  volunteer,  a student  of  Wellesley,  told  me  her  experi- 
ence as  follows : She  was  a professing  Christian  but  did  not  be- 
lieve in  missions.  She  was  convicted,  however.  She  began  to  fear 
the  Lord  was  calling  her  to  become  a missionary.  She  struggled 
desperately,  but  she  had  to  yield.  The  literature  which  helped  her 
most,  which  she  had  spread  out  before  her  as  she  knelt  in  her  nearly 
all-night  wrestle,  was  a volunteer  declaration  card,  a map  of  the 
world,  her  Bible. 

I close  by  repeating  an  illustration  once  used  by  the  late  Dr. 
Gordon  of  Boston : An  eminent  professor  was  lecturing  before 
a class  of  young  men  not  many  years  ago.  Putting  his  hand  upon 
his  heart,  for  that  was  the  subject  of  the  lecture,  he  said,  “Gentle- 


174  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

men,  if  by  some  mechanism  I could  bring  to  bear  upon  Bunker  Hill 
Monument  the  pulse  beats  of  this  heart,  I could  batter  it  down  in  a 
short  time.”  Dear  friends,  the  problem  for  us  is,  how  to  bring  to 
bear  upon  an  indifferent  and  disloyal  Church  this  great  enginery  of 
power,  missionary  literature. 

i __ 


THE  STRATEGIC  IMPORTANCE  OF  THE  STUDENT  VOL- 
UNTEER MOVEMENT  TO  THE  WORLD’S  EVANGEL- 
IZATION 

\ 

PRESIDENT  JOHN  FRANKLIN  GOUCHER,  LL.D.,  BALTIMORE 

The  word  strategic  is  a military  term  suggesting  maneuvers, 
positions,  supplies,  forces,  leadership,  in  their  relation  to  a campaign. 
Whatever  gives  an  exceptional  advantage  is  called  strategic.  Its 
importance  is  determined  by  the  extent  to  which  it  may  be  especially 
helpful. 

I.  The  Student  Volunteer  Movement  is  of  strategic  impor- 
tance to  the  world’s  evangelization  in  its  relation  to  the  missionary 
force  in  the  foreign  fields. 

Through  its  influence  3,000  young  men  and  young  women  have 
gone  forth,  most  of  whom  are  still  laboring  devotedly  in  foreign 
lands.  Equally  as  many  are  in  the  colleges  and  technical  schools, 
earnestly  desiring  and  preparing  to  represent  Christ  on  the  ad- 
vancing lines  or  loneliest  posts  in  the  foreign  fields. 

Of  the  2,387  foreign  missionaries  sent  from  America  during  the 
last  four  years  975,  or  forty-one  per  cent.,  had  volunteered  through 
the  influence  of  this  Movement.  In  1903  the  Missionary  Society  of 
the  Methodist  Episcopal  Church  sent  out  fifty-one  new  foreign 
missionaries  and  accepted  four  on  the  field,  a total  of  fifty-five.  Of 
these  thirty-six  were  men,  fifteen  were  wives,  and  four  were  unmar- 
ried women.  Of  the  entire  number  sixty  per  cent.,  and  of  the  men 
seventy-two  per  cent.,  were  student  volunteers.  The  same  year 
all  the  new  missionaries,  except  three,  sent  out  by  the  various 
woman’s  boards  were  student  volunteers. 

The  Madras  Decennial  Conference  formulated  the  statement 
that  one  foreign  missionary  is  sufficient  to  furnish  leadership  for 
the  evangelization  of  25,000  natives.  If  this  estimate  is  correct,  the 
Student  Volunteer  Movement  has  already  sent  forth  leaders  suffi- 
cient for  nearly  75,000,000,  or  approximately  one-thirteenth  of  the 
peoples  who  have  never  heard  of  Christ. 

As  a self-supporting  ally  of  the  missionary  boards,  discovering, 
interesting,  and  pledging  recruits  for  the  foreign  field,  the  Student 
Volunteer  Movement  has  been  of  immense  strategic  importance. 


STRATEGIC  IMPORTANCE  OF  THE  VOLUNTEER  MOVEMENT  1/5 

But  the  character  and  equipment  of  the  recruits  it  has  secured  are 
more  important  than  their  number ; for  it  appeals  to  students  of  the 
strongest  personality  at  a time  when  they  can  plan  their  preparation 
for  the  work  which  they  seek.  The  power  of  college  training  to 
increase  efficiency  is  readily  conceded.  The  extent  to  which  the 
educational  equipment  of  a college  graduate  multiplies  his  prospects 
of  honorable  attainment  is  variously  estimated.  The  white  male  col- 
lege graduates  in  the  United  States  have  never  approximated  one 
per  cent,  of  the  white  male  population  who  had  passed  the  college 
age;  but  this  small  fraction  had  furnished  thirty  per  cent,  of  our 
Lower  House  of  Congress,  fifty  per  cent,  of  our  senators,  sixty  per 
cent,  of  our  presidents,  and  seventy  per  cent,  of  the  justices  of  our 
Supreme  Court.  Of  the  10,618  who  furnished  data  concerning  their 
general  education,  as  reported  in  “Who’s  Who  in  America,”  6,197, 
or  fifty-eight  and  thirty-six-hundredths  per  cent.,  had  taken  the  bac- 
calaureate degree,  and  1,598,  or  fifteen  and  five-hundredths  per  cent., 
had  partial  college  courses,  making  a total  of  7,795,  or  seventy-three 
and  forty-one-hundredths  per  cent. — about  three-fourths — who  had 
college  training.  While  this  list  is  not  beyond  criticism,  it  is  the  best 
available  and  is  very  suggestive.  A recent  writer*  concludes,  after  a 
conservative  discussion  of  this  list,  that  the  prospects  of  a college 
graduate  for  such  distinctions  are  to  the  prospects  of  a non-college 
man  as  forty  is  to  one.  Others  have  placed  it  higher.  Let  the  ad- 
vantage be  what  it  may,  it  is  decidedly  with  those  who  have  high 
ideals,  broad  horizon,  and  disciplined  minds — men  and  women 
trained  for  leadership.  The  Student  Volunteer  Movement  has  se- 
cured its  thousands  of  recruits  from  this  potential  student  class. 
Thus  it  has  enlarged  the  opportunity  for  careful  selection,  it  has 
raised  the  standard  for  missionary  candidates,  and  has  greatly  in- 
creased the  prospects  of  efficiency. 

II.  The  Student  Volunteer  Movement  is  of  strategic  impor- 
tance to  the  world’s  evangelization  in  its  relation  to  the  missionary 
spirit  of  the  Church  at  home. 

It  is  imperatively  necessary  that  the  Christian  Church  shall 
recognize  the  world-wide  purpose  of  Christ  “who  tasted  death  for 
every  man,”  and  that  there  is  but  one  standard  of  devotion  for  the 
Christian.  “Thou  shalt  love  the  Lord  thy  God  with  all  thy  heart, 
and  with  all  thy  soul,  and  with  all  thy  mind,  and  with  all  thy 
strength.”  “Thou  shalt  love  thy  neighbor  as  thyself,”  whether  you 
abide  at  home  or  go  to  the  foreign  field. 

If  the  spirit  of  the  Church  at  home  equaled  that  of  her  mis- 
sionaries abroad  in  self-sacrificing  loyalty  to  its  extension  of  Christ’s 
Kingdom,  our  Lord’s  requirement  that  His  Gospel  shall  be  preached 
to  every  creature  would  be  accomplished  in  this  generation.  Indif- 
ference to  the  world’s  evangelization  finds  its  explanation  in  the  fact 

•“Distribution  of  Distinctions,’’  by  Professor  Jacob  Jastrow.  The  Educational  Re- 
view, January,  igo6. 


176  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

that  such  an  individual  is  under-vitalized  because  he  has  not  clearly 
and  intelligently  defined  his  personal  relation  to  the  sacrificial  death 
and  resurrection  of  Jesus  Christ.  Many  a pastor’s  weakness  and 
many  a layman’s  indifference  find  their  cause  and  crime  precisely 
in  this. 

We  cannot  pray  for  that  which  we  are  not  willing  to  further. 
The  petitions,  “Thy  kingdom  come.  Thy  will  be  done,”  stand  before 
the  petition,  “Give  us  this  day  our  daily  bread”;  for  His  service 
must  have  precedence  to  our  desires,  and  we  must  pledge  our  loyalty 
before  we  can  petition  for  personal  consideration.  That  there  are 
thousands  of  student  volunteers  who  have  seen  the  vision  and  re- 
sponded with  personal  consecration  to  Christ’s  passion  for  the 
world’s  evangelization  is  a matter  of  strategic  importance  to  the 
Church  at  home. 

Who  can  estimate  the  reflex  influence,  the  quickening  of  the 
missionary  spirit,  the  development  of  intelligent  sympathy,  and  the 
increased  devotion  of  temporal  resources  within  the  home  Church, 
due  to  the  3,000  student  volunteers  who  are  missionaries  in  foreign 
lands  ? Each  was  one  of  a circle  of  student  associates,  neighborhood 
friends,  church  members,  and  family  relatives,  who  are  peculiarly 
interested  in  the  success  of  that  for  which  he  stands,  and  who  eagerly 
devour  everything  from  his  particular  field. 

Who  can  measure  the  stimulating  influence  of  the  volunteers 
who  are  still  studying  in  the  schools,  but  who  are  eager  to  be  in 
the  front  line  of  battle  ? Their  contagious  optimism  and  enthusiasm 
for  service  give  impulse  and  trend  to  the  young,  bring  hope  and 
warmth  to  the  old,  and  secure  consideration  and  sympathy  wher- 
ever they  go. 

Who  can  estimate  the  constructive  influence  of  the  volunteers 
who  pledged  themselves  for  the  world’s  evangelization,  but  who, 
detained  providentially  in  the  home  Church  as  pastors  or  laymen, 
live  within  and  speak  out  of  their  convictions?  There  are  many 
notable  illustrations  where  one  such  person  has  transformed  a con- 
gregation and  lifted  an  entire  conference,  presbytery,  or  diocese 
into  close  alignment  with  the  call  of  God. 

Who  can  estimate  the  widely  diffused  influence  of  the  thousands 
-—students  and  others — to  whom  directly  or  indirectly  the  Student 
Volunteer  Movement  has  brought  the  vision  of  Christ’s  purpose 
and  its  responsibility,  but  who  are  convinced  that  God’s  special  com- 
mission for  them  is  to  labor  in  the  home  field,  with  like  devotion  to 
bring  the  knowledge  of  Christ  to  the  world  and  the  world  to  Christ? 

These  many  thousands  of  consecrated  lives,  possessing  the  en- 
thusiasm and  persistence  of  youth,  energized  by  the  constraining 
love  of  Christ,  divinely  commissioned,  exceptionally  equipped,  and 
peculiarly  articulated,  both  at  home  and  abroad,  are  quietly  vital- 
izing the  home  Church  with  the  spirit  of  Him  who  came  to  seek 
that  which  was  lost,  which  is  the  spirit  of  missions. 


STRATEGIC  IMPORTANCE  OF  THE  VOLUNTEER  MOVEMENT  1 77 

Important  as  these  relations  and  influences  are  to  the  Church 
of  to-day,  the  Student  Volunteer  Movement  has  a potential  relation, 
no  less  important,  to  a far  broader  movement  vitally  connected  with 
the  Church  of  to-morrow.  The  active  work  of  the  Student  Volun- 
teer Movement  is  confined  to  students  during  the  few  years  spent 
in  college  and  technical  schools.  No  similar  number  of  persons  nor 
period  of  time  is  as  critically  or  constructively  important.  But  out- 
side of  this  student  class,  there  are  in  America  14,000,000  Sunday- 
school  scholars,  5,000,000  members  of  the  young  people’s  inter- 
denominational and  denominational  societies,  and  many  more  mil- 
lions of  young  people  who  are  in  no  church  organization.  These 
are  the  special  objective  of  the  Young  People’s  Missionary  Move- 
ment, an  educational  organization  which  has  been  born  since  the 
last  Student  Volunteer  Convention  was  held,  and  it  stands  for  “the 
broadest  catholicity  with  the  intensest  denominationalism.”  It  is 
manifestly  led  of  God  and  is  having  a marvelous  development.  Over 
200,000  young  people  in  20,000  classes  under  the  direction  of  fifty- 
two  mission  boards  have  been  systematically  studying  its  text-books, 
and  the  demand  is  extending  on  every  hand  and  promises  to  reach 
every  land. 

The  greatest  difficulty  of  this  new  Movement  is  to  secure  com- 
petent leaders  in  its  distinctive  work  of  preparing  the  coming  mil- 
lions outside  of  college  for  aggressive  Church  life  through  care- 
ful instruction  in  the  Bible,  missions,  systematic  benevolence,  and 
the  personal  practice  of  the  same.  The  young  people  to  whom  it 
ministers  divide  themselves  into  two  classes  : (a)  The  tens  of  thou- 
sands who  will  enter  college;  and  (b)  The  millions  who  will  never 
enter  any  school  of  higher  education. 

The  former  class  will  pass  temporarily  into  the  area  and  remain 
during  the  few  most  determining  years  of  their  lives  within  the 
direct  influence  of  the  Student  Volunteer  Movement.  Many  of 
these  will  be  wrestling  with  the  problem  of  their  definite  consecra- 
tion to  the  world’s  evangelization.  It  will  be  an  exceptional  oppor- 
tunity for  the  Volunteer  Movement  to  foster  the  spiritual  life  of 
this  prepared  class  of  students,  to  bring  them  to  register  their  pur- 
pose to  obey  God’s  direction  as  to  the  field  and  character  of  their 
life  work,  and  to  train  them  in  the  knowledge  of  their  denomina- 
tional missionary  organizations  and  polity,  particular  fields,  and 
special  needs,  together  with  the  larger  fields,  problems,  and  needs 
of  evangelical  missions  in  general.  When  they  leave  college  and 
until  they  go  to  the  foreign  fields,  the  volunteers  should  be  qualified 
to  furnish  the  Young  People’s  Missionary  Movement  with  material 
for  leaders  in  its  multiplying  conferences,  its  hundreds  of  missionary 
institutes,  its  thousands  of  normal  classes,  and  its  hundreds  of  thou- 
sands of  mission  study  classes,  among  the  millions  of  young  people 
who  have  never  had  college  opportunities. 

This  is  a challenge  to  the  student  volunteers  to  deepen  their 


1 78  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

knowledge,  concentrate  their  activities,  and  extend  their  influence. 
Thus  the  Student  Volunteer  Movement, 

“On  a narrow  neck  of  land 
’Twixt  two  unbounded  seas,” 

is  strategically  related,  through  the  Young  People’s  Missionary 
Movement,  to  the  future  of  the  home  Church  and  the  hastening  of 
the  Kingdom.  If  the  distinctive  work  of  these  two  kindred  Move- 
ments is  properly  co-ordinated,  each  with  the  other  and  both  with 
the  Church  in  its  most  vital  obligation  to  multiply  the  incarnation 
of  Jesus  Christ  throughout  the  world,  their  strategic  importance  is 
beyond  estimation. 

III.  The  Student  Volunteer  Movement  is  of  strategic  impor- 
tance to  the  world’s  evangelization  in  its  relation  to  the  personal 
Christian  character  of  students. 

During  the  past  two  or  three  decades  radical  changes  have 
taken  place,  seriously  affecting  the  religious  problem  in  our  schools 
of  higher  education.  The  emphasis  of  the  “practical,”  so  called,  in 
order  to  meet  the  immediate  demands  of  the  commercial  and  indus- 
trial, has  secularized  education;  the  numerical  and  financial  devel- 
opment of  the  nation  has  increased  many  fold  the  student  body; 
the  multiplying  of  the  courses,  the  dividing  of  classes,  and  laboratory 
methods  have  made  impossible  the  close  and  continuous  personal, 
interest  of  the  president  and  professors  in  the  individual  student ; 
while  the  neglect  of  family  prayer  in  the  homes  and  the  decrease 
in  memorizing  the  Bible  during  childhood  have  lessened  the  religious 
intelligence  of  our  youth.  The  constructive  religious  influence  and 
responsiveness  which  formerly  made  for  righteousness  have  been 
supplanted  by  conditions  which  are  unfavorable  and  would  be  very 
serious  were  it  not  that  there  has  been  another  development  quite 
as  remarkable. 

The  Young  Men’s  and  Young  Women’s  Christian  Associations 
in  our  colleges  are  emphasizing  and  securing  a spiritual  activity, 
among  the  students  which  embodies  high  ethical  ideals,  personal 
devotion,  and  loyalty  to  Christ.  Admirable,  conservative,  and  timely 
as  this  is,  it  needs  to  be  supplemented  by  one  thing  which  is  the 
most  important  contribution  made  by  the  Student  Volunteer  Move- 
ment. Every  student  in  this  formative  period  of  intellectual  alert- 
ness is  discovering  himself,  rethinking  the  problems  of  life,  relay- 
ing or  strengthening  his  foundations,  and  assuming  those  purposes 
and  relations  to  God  and  man  which  in  all  probability  will  prove 
permanent.  Character  lies  pre-eminently  in  the  realm  of  the  will. 
When  the  student’s  conscience  puts  the  moral  element  into  the  ver- 
dict of  his  judgment,  he  registers  the  sublime  height  of  human  pos- 
sibility by  saying,  “It  ought  to  be  done,  and  I will  do  it.”  The  ten- 
dency of  many  is  to  form  their  habits  unconsciously  through  the. 
routine  of  pressing  temporal  demands.  “To  be  thoughtless  is  to 


STRATEGIC  IMPORTANCE  OF  THE  VOLUNTEER  MOVEMENT  1 79 

renounce  a rightful  domain  and  despise  a kingly  diadem.”  It  is 
the  urgent  need  of  each  one  during  his  student  life  to  face  con- 
sciously, and  therefore  intelligently,  a crisis  so  grave  that  he  must 
settle  it  by  supreme  personal  effort.  The  Volunteer  Movement  gives 
opportunity  to  register  the  confession  which  may  seal  his  resolution 
for  time  and  eternity. 

We  can  scarcely  overestimate  the  psychological  importance  of 
a crisis  in  human  development.  It  is  the  best  corrective  of  incon- 
sequential and  inconclusive  thinking  which  reveal  diseased  condi- 
tions of  the  will.  Man  is  so  constituted  that  it  requires  a crisis  to 
command  the  full  force  of  his  personality  and  secure  lasting  victory 
in  the  great  moral  issues  essential  to  human  progress.  All  history — - 
biographical,  social,  national,  and  ecclesiastical  — is  but  the  record 
of  crises  and  the  preparation  and  results  which  focus  about  them. 
God  delights  in  a crisis.  He  marshals  His  providences  to  create 
them.  His  method  is  to  so  intensify  the  personal  problem  as  to  ac- 
centuate the  soul  and  further  its  development  by  epoch  making  de- 
cisions and  activities.  Thus  Abraham  in  his  old  age  was  called  to 
sacrifice  his  son  Isaac,  the  heir  of  promise  and  of  decades  of  deferred 
hope.  Can  you  imagine  a crisis  more  intense?  It  was  personal, 
crucial,  vicarious,  and  typical  for  the  sons  of  obedience  in  all  ages. 
By  it  Abraham  demonstrated  that  he  was  the  friend  of  God  and 
became  the  father  of  the  faithful.  When  Jacob  was  returning  with 
his  various  and  variegated  acquisitions  from  the  ranch  of  his  father- 
in-law,  where  he  had  been  practicing  scientific  stock  raising,  there 
wrestled  a man  with  him.  It  does  not  say  Jacob  wrestled  with  the 
man.  Fleeing  with  an  accusing  conscience  from  outraged  Laban 
and  fearing  the  anticipated  interview  with  defrauded  Esau,  he  would 
not  have  sought  such  an  encounter,  but  when  in  the  grip  of  God’s 
messenger,  facing  the  opportunity  of  his  life,  his  manhood  was 
stirred  to  its  profoundest  depth  and  he  said,  “I  will  not  let  thee  go 
except  thou  bless  me.”  Striving  typically  for  the  conscience-stricken 
of  all  ages,  he  received  from  God  a changed  nature  and  a new  name, 
and  became  Israel,  a prince  of  God. 

God  brought  Moses  from  the  Midian  Desert,  where  self-exiled 
he  had  spent  forty  years  in  meditation,  to  enter  the  lists  with  Pha- 
raoh, the  earth’s  most  puissant  sovereign,  while  despised  Israel  and 
all  the  land  of  Mizraim  were  expectant  of  the  issue.  The  outcome 
was  that  Egypt  was  humbled  and  Israel  was  liberated.  Thus  Moses 
vicariously  stood  for  the  inherent  rights  of  manhood  and  liberty 
to  serve  God  and  became  the  law-giver  of  subsequent  ages.  God 
brought  Israel  out  between  high  mountains,  pursued  by  bereaved 
and  revengeful  Egypt,  to  where  the  sea  barred  their  progress  to 
liberty,  that  he  might  test  their  obedience,  punish  presumptuous 
Egypt,  endorse  Moses,  and  demonstrate  to  remotest  generations  His 
willingness  and  ability  to  deliver  His  own.  He  held  the  arrogant 
armies  of  the  Philistines  and  the  frightened  forces  of  Israel  con- 


l8o  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

fronting  each  other,  trembling  with  expectancy,  while  David,  trust- 
ing in  Jehovah,  selected  five  smooth  pebbles  from  the  brook,  ran  to 
slay  the  boasting  giant,  and  permanently  changed  the  tide  of  human 
history.  Satan,  Goliath’s  great  prototype,  plied  great  David’s  greater 
Son  with  the  subtlest  forms  of  the  temptations  with  which  he  had 
defeated  the  first  Adam  and  all  his  posterity.  Jesus  triumphantly 
met  the  crisis  and  won  the  battle  for  humanity  and  righteousness, 
that  whoever  would  war  against  sin  thereafter  should  contend 
against  a defeated  foe. 

Thus  God  seeks  to  simplify  life’s  problems.  He  isolates  the 
soul;  brings  it  to  face  the  eternal  issue,  sharply  defined,  and  gives 
it  a vision  before  which  it  must  consciously  interpret  itself,  its  atti- 
tude and  its  purpose.  The  vision  is  not  only  the  crisis ; the  vision 
is  a precursor  of  the  victory.  When  Balak  tried  to  persuade  Balaam 
to  curse  Israel,  he  thwarted  his  purpose  by  so  placing  Balaam  that 
he  had  a vision  of  God’s  chosen  people,  and  thrice  Balaam  took  up 
his  parable  and  blessed  Israel  altogether.  When  Satan  sought  to 
tempt  our  Lord  by  showing  Him  all  the  nations  of  the  earth,  he  re- 
ceived his  final  rebuke  when  Jesus  said,  “Get  thee  behind  me.” 
Christ  would  gladly  endure  the  cross  for  such  a prize.  When  Christ 
was  told  by  His  disciples  that  there  were  Greeks  there  whose  burden 
was,  “We  would  see  Jesus,”  He  said,  “The  hour  is  come  that  the 
Son  of  man  should  be  glorified,”  for  he  knew  the  power  of  a clear 
vision.  St.  Paul  won  the  Galatians  to  Jesus,  whom  he  “openly  set 
forth”  before  their  eyes. 

The  Student  Volunteer  Movement  has  been  the  great  agent  in 
bringing  vision  to  thousands  of  students  and  in  inducing  them  to 
face  the  supreme  crisis  of  their  lives.  By  setting  up  and  insisting 
upon  the  standard  of  Christ’s  devotion  as  the  sole  gauge  of  Christian 
obligation,  it  has  rendered  an  inestimable  service.  It  has  brought 
to  the  student,  through  vision,  the  judgment  of  opportunity  so 
definitely  that  he  had  to  decide  whether  Christ  or  self  should  reign, 
and  to  pledge  himself  to  go  or  stay  with  an  equal  devotion  as  Christ 
should  require;  or  if  he  failed  he  was  self-condemned  for  letting 
anything  supplant  the  right  of  Christ  to  command  him  as  He  will. 
“Christ  came  to  raise  this  fundamental  crisis  of  time- — to  claim  the 
personality  for  God,  and  everything  hangs  on  man’s  acceptance  or 
rejection.”  God  will  determine  one’s  field;  one’s  consecration  will 
determine  whether  he  is  of  use  for  any  field. 

Through  the  Volunteer  Movement  students  are  brought  to  face 
the  question  which  Pilate  faced,  “What  then  shall  I do  with  Jesus 
which  is  called  Christ?”  Pilate’s  false  answer  wrecked  the  Roman 
Empire.  If  men  fail  to  enthrone  Christ,  their  lives  will  lack  the  one 
element  which  would  have  given  them  unity  and  fixity.  If,  like 
St.  Paul,  who  “was  not  disobedient  unto  the  heavenly  vision,”  they 
respond  by  personal  loyalty  to  “the  Holiest  among  the  Mighty  and 
the  Mightiest  among  the  Holy,”  their  consecration  will  link  them 


RELATION  OF  PRAYER  TO  FOREIGN  MISSIONARY  WORK  l8l 

to  the  eternal  destiny  of  a masterful  life  for  infinite  conquest.  They 
cannot  be  misplaced.  Wherever  they  are,  they  will  be  in  fellowship, 
with  Him  whose  they  are  and  whom  they  serve,  who  only  waits  the 
completion  of  their  assignment  to  say : Well  done,  good  and  faithful' 
servants,  ye  have  been  faithful  over  a few  things,  I will  make  you 
rulers  over  many  things ; enter  ye  into  the  joy  of  your  Lord. 

This  epoch-making  service  of  so  bringing  vision  to  the  students 
that  they  will  become  through  personal  consecration  an  extension  of 
the  incarnation  of  Jesus  Christ  is  a supreme  service  in  the  develop- 
ment of  the  most  potential  thing  in  the  world,  Christian  personality. 
Through  such  service  the  relation  of  the  Student  Volunteer  Move- 
ment to  the  leadership,  the  forces,  the  supplies  of  the  campaign  for 
the  Kingdom,  both  at  home  and  abroad,  is  of  immense  strategic  im- 
portance, beyond  estimation  except  by  the  Captain  of  our  Salvation. 


THE  VITAL  RELATION  OF  INTERCESSORY  PRAYER 
TO  THE  SUCCESS  OF  THE  FOREIGN  MISSIONARY 
CAMPAIGN 

MR.  JOHN  W.  WOOD,  NEW  YORK 

These  words  call  us  back  to  first  principles.  They  remind  us 
that  the  missionary  enterprise  in  its  beginning,  its  progress  and 
its  achievements  is  absolutely  dependent  upon  the  help  of  God. 
Churches  may  convince  ministers  of  the  Gospel  that  they  must  be 
the  leaders  in  this  campaign  of  making  the  Gospel  known;  mis- 
sion boards  may  enlist  the  latent  spiritual  and  financial  resources 
of  laymen;  the  young  people  may  be  aroused,  organized,  instructed; 
the  world  may  be  flooded  with  attractive  and  convincing  literature; 
and  yet  if  the  members  of  the  Church  fail  in  intercession  they  in- 
vite defeat.  For  what  have  they  done?  If  you  will  allow  me  to 
change  the  figure,  they  have  constructed  a splendid  machine;  it 
is  competent  in  all  its  parts  to  do  its  work,  the  engineers  are  there, 
the  belts  are  adjusted,  but  they  have  neglected  to  light  the  fire.  It 
stands  there,  magnificent  as  mechanism;  useless  for  the  creation 
or  the  transmission  of  power. 

On  an  occasion  like  this,  it  is  unnecessary  to  attempt  to  jus- 
tify intercessory  prayer.  Men  who  have  lived  their  lives  under  the 
cold  shadow  of,  and  have  tried  to  find  comfort  in,  the  gloomy  ne- 
gations of  agnosticism  have  recognized  the  reasonableness  and  the 
need  for  prayer.  It  was  John  Tyndall  who  said  that  “prayer  in  its 
purer  forms  hints  at  disciplines  which  few  of  us  [he  might  more 
truly  have  said,  none  of  us]  can  neglect  without  great  moral  loss.” 


1 82  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

We  may  not  know  just  how  God  hears  prayer  or  how  God  answers 
prayer,  but  you  and  I may  bow  reverently  and  confidently  before 
the  fact  that  “our  God  is  a God  who,  seen  under  the  conditions  of 
our  human  life,  does  answer  prayer.” 

Prayer  has  been  called  the  universal  art.  It  might  also  be 
called  the  universal  instinct.  A distinguished  scholar  of  the  Uni- 
versity of  Oxford  has  told  us  that  however  far  back  we  penetrate 
into  the  records  of  the  past  we  find  that  it  is  characteristic  of  man 
to  pray.  Unroll  Egyptian  papyri  and  you  find  them  filled  with 
forms  of  prayer.  Unearth  Babylonian  tablets,  and  there,  amidst  all 
their  sorceries  and  superstitions,  we  find  prayer.  We  translate  the 
ancient  books  of  Persia,  of  India,  of  China,  and  we  find  them  too 
replete  with  prayer.  Is  not  a fact  like  this  a ringing  call  to  mis- 
sionary service  and  missionary  intercession?  It  tells  us  that  how- 
ever imperfect  such  prayers  may  be,  however  blindly  such  men  may 
be  groping  their  way,  still  they  are  seekers  after  God.  You  and 
I know  that  the  great  heart  of  humanity  will  ever  be  restless  and 
hopeless  until  it  finds  its  rest  and  its  hope  in  Him  who  is  the  Way, 
the  Truth,  and  the  Life. 

But  while  prayer  may  be  a universal  art,  we  know  that  prayer 
is  not  easy.  That  fact  is  plain  when  we  remember  what  prayer  is. 
Canon  Liddon  has  told  us  that  “prayer  is  that  act  by  which  man, 
conscious  at  once  of  his  own  weakness  and  his  own  immortality, 
puts  himself  in  effective  and  real  communication  with  the  Almighty, 
the  Eternal,  the  Self-Existent  God.”  We  offer  our  intercessions, 
not  that  we  may  try  to  change  the  will  of  God,  but  that  we  may 
seek  to  fulfil  that  will.  We  enjoy  the  inestimable  privilege  of  sons; 
we  can  enter  into  correspondence  with  the  Father’s  purpose;  we 
can  know,  in  some  degree  at  least,  the  Father’s  plans.  Thus  our 
intercessions  mean  not  our  endeavor  to  have  God  take  our  view  of 
things,  but  rather  our  endeavor  so  to  shape  our  wills  and  our  lives 
that  we  may  take  His  view  of  things.  When  the  Christian  Church, 
as  a whole,  comes  to  that  position,  all  else  will  be  as  nothing;  ob- 
stacles will  be  overcome,  difficulties  will  disappear,  and  the  cam- 
paign will  be  won. 

Effectual  intercession  means  the  taking  of  infinite  pains.  I 
ask  myself  whether  it  may  not  be  that  my  prayers  are  so  often  un- 
real and  ineffective  because  I fail  to  take  pains.  There  came  to 
me  the  other  day  a message  from  a friend  who  lives  in  a great  city 
in  central  China.  As  he  passed  recently  out  of  the  compound  in 
which  he  lives,  he  saw  ahead  of  him  in  the  narrow  street  a man 
who  was  going  through  most  peculiar  motions.  He  would  walk  a 
few  steps,  then  he  would  prostrate  himself  upon  the  ground  and 
touch  his  forehead  to  a little  stool  he  carried  in  his  hand;  then  he 
would  rise,  take  three  steps  more  and  again  he  would  prostrate 
himself  upon  the  earth.  When  my  friend  caught  up  with  him,  and 
asked  him  who  he  was  and  whither  he  was  going,  this  man  replied 


RELATION  OF  PRAYER  TO  FOREIGN  MISSIONARY  WORK  1 83 

that  he  was  a Buddhist  monk  searching  for  a certain  temple  where, 
so  he  had  been  told,  he  might  find  great  peace.  Through  further 
questions  my  friend  found  that  this  man  had  left  the  city  of  Peking 
about  seven  years  before;  he  had  made  his  way  into  some  of  the 
western  provinces  of  China,  and  not  finding  the  temple  there,  he 
had  turned  down  the  Yang-tzu  River,  and  was  making  his  way  to 
some  new  haven  of  hope  near  the  coast  of  China.  All  that  time  he 
had  measured  the  distance  in  just  that  way.  You  and  I may  smile 
at  the  folly  of  a man  like  that;  we  may  pity  the  ignorance;  we  may 
condemn,  if  you  like,  the  superstition;  and  yet  there  is  something 
in  the  example  of  that  man  which  is  simply  splendid.  May  he  not 
teach  us  the  lesson  of  taking  infinite  pains  in  placing  ourselves  in 
communication  with  the  King? 

Not  only  are  our  intercessions  to  be  founded  upon  the  taking 
of  pains,  but  they  are  to  be  continuous.  We  may  not  always  put 
ourselves  in  the  physical  attitude  of  prayer,  but  for  most  of  us  the 
opportunity  comes  often  during  the  day  to  lift  up  the  heart  in 
prayer.  More  and  more  round  the  world  there  is  coming  to  be 
adopted  that  practice,  which  we  must  concede  to  be  good,  of  paus- 
ing just  a moment  as  the  bells  strike  the  noon  hour  to  lift  our 
hearts  in  intercession  for  the  world.  As  those  prayers  rise  from 
many  nations,  from  many  people,  do  they  not  form  a splendid,  con- 
verging stream  of  petition  for  the  needs  of  men  everywhere?  “So 
the  whole  round  world  is  every  way  bound  with  gold  chains  about 
the  feet  of  God.” 

But  intercessory  prayer  is  not  simply  a personal  matter;  it 
must  be  a corporate  act.  You  remember  how  St.  Paul,  in  giving 
instructions  about  church  management  to  the  young  bishop,  St. 
Timothy,  said;  “I  exhort,  therefore,  that,  first  of  all,  supplications, 
prayers,  intercessions,  and  giving  of  thanks,  be  made  for  all  men.” 
Is  it  not  true  that  too  often  in  our  public  worship  the  note  of  world- 
wide intercession  is  missing?  Shall  we  not  try  to  strike  it  more 
often?  Too  many  congregations  are  really  not  congregations  at 
all;  they  are  simply  gatherings  of  people  each  of  whom  has  come 
to  say  his  private  prayers  in  public.  Let  us  try  to  do  away  with  con- 
ditions such  as  that,  and  make  every  service  replete  with  intercession 
for  the  world. 

And  then,  not  only  in  the  usual  acts  of  public  worship,  but, 
above  all,  when  we  gather  around  the  Table  of  the  Lord,  shall  we 
not  lift  up  our  hearts  in  intercession?  We  come  to  receive  the 
symbols  of  the  body  broken  and  the  blood  poured  out,  those 
symbols  of  the  sacrifice  made  that  the  world  might  know  how  much 
God  loves  His  children.  Let  us  never  come  to  that  Table  without 
bearing  upon  our  hearts  the  needs  of  those  whose  faces  it  may  be 
we  shall  never  see,  but  whose  necessities  we  may  do  something  to 
satisfy.  Selfishness  is  always  bad,  but  it  is  supremely  bad  when 
manifested  in  connection  with  that  service  through  which  we  show 


I84  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

forth  the  Lord’s  death  until  He  come.  Archbishop  Alexander  has 
pilloried  that  kind  of  selfishness  in  those  lines  upon  Job’s  question: 

“ ‘If  I have  eaten  my  morsel  alone’ — 

The  patriarch  spoke  in  scorn ; 

What  would  He  think  of  the  Church  were  He  shown 
Heathendom — huge,  forlorn, 

Godless,  Christless,  with  soul  unfed, 

While  the  Church’s  ailment  is  fulness  of  bread, 

Eating  her  morsel  alone? 

" ‘Freely  as  ye  have  received,  so  give,’ 

He  bade  who  hath  given  us  all ; 

How  shall  the  soul  in  us  longer  live 
Deaf  to  their  starving  call. 

For  whom  the  Blood  of  the  Lord  was  shed, 

And  His  Body  broken  to  give  them  bread, 

If  we  eat  our  morsel  alone?” 

What  do  we  hope  to  accomplish  by  our  intercessions?  Many 
things,  but  these  especially:  We  may  give  added  strength  to  the 
workers  at  the  front.  You  remember  how  St.  Paul  sent  back  from 
the  thick  of  the  fight  the  message,  “Brethren,  pray  for  us  that  the 
word  of  the  Lord  may  run  and  be  glorified.”  That  call  is  being 
repeated  to-dav  by  the  thousand  student  volunteers  who  have 
sailed  since  Toronto.  It  is  being  repeated  by  every  missionary 
throughout  the  world.  These  men  and  women  are  writing  in  lives 
of  knightly  service  the  new  Acts  of  the  Apostles.  They  are  facing 
conditions,  so  different  in  many  ways,  and  yet  so  identical  in  many 
ways,  with  those  that  St.  Paul  faced.  We  can  see  a modern  Corinth, 
can  we  not,  with  its  immoralities  and  its  idolatry,  in  a Canton  or  a 
Chang-sha?  We  may  find,  if  we  will,  a modern  Athens,  with  its 
welcome  for  all  things  novel,  in  a Kyoto  or  a Tokyo.  We  may  see 
a modern  Ephesus,  with  its  superstition  and  its  sin,  in  a Delhi  or  a 
Cawnpore.  We  are  facing  needs  identical  with  those  of  apostolic 
days.  Let  us  try  to  give  to  them  an  apostolic  response. 

It  is  said  that  when  those  devoted  missionary  monks  who  went 
out  from  Iona  came  to  the  most  difficult  part  of  their  journey,  the 
prayers  of  their  master,  St.  Columba,  always  met  them  there.  And 
so  it  may  be  with  us.  We  may  not  know  just  when  the  crisis  is 
coming  in  the  distant  field;  but  if  our  prayers  are  being  offered 
for  the  workers,  we  shall  help  them  through  many  a time  of  dis- 
couragement and  despair.  And  that  is  perfectly  reasonable.  We  can 
flash  a message  of  good  will  over  continents  and  under  oceans 
because  man  has  discovered  and  can  control  and  direct  great 
natural  forces.  Is  it  too  much  to  expect  that  man  can,  not  in  the 
same  way,  indeed,  but  by  putting  himself  in  correspondence  with 
God,  use  the  great  spiritual  forces  of  the  world  for  the  comfort  of 
his  fellows?  Those  spiritual  forces,  no  less  and  no  more,  than  the 
forces  of  the  physical  world,  are  the  forces  of  the  King,  and  we  can 
wield  them  if  we  will. 


RELATION  OF  PRAYER  TO  FOREIGN  MISSIONARY  WORK 

Then,  too,  our  intercessions  are  needed  for  the  support  of  the 
native  converts.  They  live  in  a vitiated  moral  atmosphere;  they 
are  surrounded  by  practices  and  sights  that  tend  to  drag  them  down. 
Only  as  the  home  base  sends  out  a mighty  volume  of  intercession 
and  knits  itself  in  the  splendid  brotherhood  of  Christ  with  the  most 
distant,  most  persecuted,  most  tried  follower  of  the  faith  in  a distant 
land,  can  it  fully  realize  its  mission.  We  here  at  home,  as  we  try  to 
live  a Christian  life,  are  going  with  the  stream.  The  man  who  comes 
out  to  take  his  stand  for  the  King  in  a heathen  land,  has  to  pull  up 
stream.  Let  us  give  that  man  all  the  help  we  can. 

And,  finally,  our  intercession  must  result  in  work.  Unless  it 
has  that  result  here  at  home,  it  is  failing  of  its  purpose.  To  work 
without  prayer  is  to  be  guilty  of  infidelity;  to  pray  without  work  is 
to  be  guilty  of  rank  disloyalty.  Some  time  ago  a gentleman  came 
to  the  rector  of  one  of  our  New  York  parishes,  and  said  that  he 
enjoyed  the  services  in  that  church  so  much,  that  he  would  like  to 
become  a member  of  the  parish.  “But,”  he  said,  “you  know,  doctor, 
my  wife  and  I are  very  busy,  and  we  do  not  care  to  have  any  part 
in  the  parish  activities.  We  simply  want  to  come  here  for  the 
service  on  Sunday  and  enjoy  your  beautiful  music  and  excellent 
sermons.”  The  clergyman  looked  at  him  for  a moment,  and  then 
he  said:  “My  dear  sir,  I think  you  are  mistaken  in  the  place  you 
are  looking  for.  If  you  will  go  over  to  Fifth  Avenue  and  walk  up 
a few  blocks  you  will  find  the  ‘Church  of  the  Heavenly  Rest.’  That 
is  the  place  you  want.” 

Now  we  want  no  “Churches  of  the  Heavenly  Rest”  in  this  cam- 
paign. We  must  continue  to  sound,  as  we  have  this  morning,  the 
martial  note.  Thus  as  our  intercessions  rise,  as  our  efforts  are 
multiplied,  prayer  shall  turn  to  praise,  and  all  over  this  weary  world 
there  shall  be  heard  that  song  of  the  Hebrew  king:  “Thine,  O Lord, 
is  the  greatness,  and  the  power,  and  the  glory,  and  the  victory,  and 
the  majesty;  for  all  that  is  in  heaven  and  in  the  earth  is  thine;  thine 
is  the  kingdom,  O Lord,  and  thou  art  exalted  as  head  above  all.” 


MESSAGES  FROM  THE  ORIENT 


Greetings  from  the  League  of  Student  Volunteers 
Japan 

The  Students  of  India 
The  Students  of  China 
The  Students  of  Japan 


GREETINGS  FROM  THE  LEAGUE  OF  STUDENT  VOLUN- 
TEERS IN  JAPAN 


MR.  V.  W.  HELM,  M.A.,  TOKYO 

I come  at  this  time  as  a representative  of  Japan’s  student  volun- 
teers for  just  a moment.  I have  the  privilege  in  behalf  of  the  League 
of  Student  Volunteers  in  Japan — a League  embracing  the  150 
American  and  British  volunteers  now  laboring  in  that  Empire — of 
presenting  a gavel  to  your  Chairman  and  through  him  to  this  Con- 
vention. 

The  head  of  the  gavel  is  made  from  a tree  growing  near  the 
grave  of  the  great  Japanese  patriot  and  leader,  Joseph  Hardy  Nee- 
sima.  A few  weeks  ago  it  was  my  privilege  in  talking  with  a grad- 
uate of  the  institution  which  he  founded,  the  Doshisha  University,  to 
hear  him  say  that  the  life  of  Neesima  had  found  its  way  through 
his  burning  words  into  the  heart  and  soul  of  every  student  of  that 
great  institution  who  was  there  during  the  days  of  his  incumbency 
as  president.  He  told  me  that  at  one  time  a great  meeting  was  ar- 
ranged at  the  Doshisha.  One  of  the  speakers  was  the  leading  Chris- 
tian pastor  of  the  Congregationalists ; another  was  a member  of 
Parliament;  still  another  was  one  of  the  leading  journalists  on  one 
of  the  leading  papers  of  Tokyo.  He  said  that  after  the  three  prom- 
inent men  had  finished  their  addresses,  Dr.  Neesima  stepped  to  the 
front  of  the  platform  and  spoke  for  about  five  minutes ; “but,”  he  said, 
“I  have  forgotten  every  word  and  the  very  subjects  of  those  first 
addresses,  while  I remember  the  words  of  Neesima  as  if  they  were 
uttered  but  yesterday.  And  this  was  his  message  : ‘Young  men,  last 
night  I read  the  story  of  the  bitter  waters  of  Marah,  and  it  is  to  me 
a parable  of  to-day.  The  bitter  waters  are  the  bitter  stream  of 
human  life,  and  each  of  you  is  the  tree,  and  you  must  thrust  yourself 
deep  into  this  bitter  spring  that  it  may  be  sweetened  and  trans- 
formed. Some  of  you  may  wish  to  stand  upon  the  shores  of  the 
river  with  the  blossoms  of  springtime,  or  bearing  the  golden  leaves 
of  autumn,  or  at  least  the  ripe  fruit  of  worldly  honor;  but  if  we 
would  do  our  duty  for  Christ,  we  must  plunge  into  the  depths  of 
human  life  to-day  to  sweeten  it  in  the  name  of  Christ.’  ” And  may 
this  be  the  message  to  this  Convention  to-day  of  Joseph  Hardy 
Neesima,  who,  though  dead,  is  still  a powerful  Christian  force  in  the 
Empire, 

189 


190  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

The  handle  of  this  gavel  is  from  the  top  of  the  Two  Hundred 
and  Three  Meter  Hill,  that  great  strategic  point  in  the  capture  of  the 
citadel  of  Port  Arthur ; and  may  it  bring  to  us  a message  to-day  of 
heroism  in  the  name  of  Jesus  Christ.  That  hill,  one  of  the  many 
around  that  great  citadel,  was  captured  by  the  Japanese  forces  seven 
times  in  two  months  and  as  often  lost  again,  if  I remember  aright; 
but  it  was  captured  the  eighth  time  and  held,  and  so  became  the 
point  from  which  Port  Arthur  was  at  last  taken.  I was  in  Nagasaki 
when  General  Stoessel  and  400  of  his  officers  passed  through  on 
their  way  back  to  Russia,  and  I heard  General  Stoessel  say  to  a 
newspaper  correspondent,  when  asked  the  secret  of  the  surrender  of 
Port  Arthur:  “When  the  Japanese  forces  captured  the  Two  Hun- 
dred and  Three  Meter  Hill  and  the  eleven-inch  shells  directed  from 
that  eminence  fell  into  the  city,  nothing  could  withstand  them,  and 
we  knew  that  our  days  were  numbered.” 

I present  to  you  to-day  Japan,  the  Two  Hundred  and  Three 
Meter  Hill  of  Christian  missions  in  the  Orient ; and  when  we  plant 
firmly  upon  that  eminence  the  batteries  of  our  Master  Jesus  Christ, 
the  Orient  will  know  that  the  days  are  numbered,  and  that  His  name 
will  be  known  and  His  banner  unfurled  in  all  the  Far  East. 

It  was  my  privilege  on  the  top  of  the  hill,  near  the  place  where 
this  little  piece  of  wood  was  picked  up,  to  see  ten  months  after  the 
capture  of  that  hill  a spot,  twenty  by  forty  feet,  which,  after  the 
snows  and  rains  of  winter  and  the  summer’s  sunshine  and  breezes, 
showed  yet  upon  rock  and  earth  tattered  garments  and  the  blackened 
stains  of  blood.  May  those  who  fought  for  country  upon  both  sides 
in  that  great  struggle  be  to  us  but  an  inspiration  to  heroic  service 
through  life  and  death  in  the  name  of  our  Master  Jesus  Christ. 


THE  STUDENTS  OF  INDIA 

MR.  B.  R.  BARBER,  CALCUTTA 

You  have  heard  from  the  address  of  Dr.  Goucher  that  the  desti- 
nies of  this  nation  rest  with  the  educated  classes.  So  in  India,  I am 
constrained  to  believe  that  the  destinies  of  that  great  Empire  rest, 
not  only  with  the  students,  but  with  the  Christian  students.  There- 
fore, I wish  to  bring  you  the  greetings  of  the  Student  Movement, 
with  its  2,300  members,  and  I should  like  to  include  with  these  the 
30,000  students  in  the  370  institutions  of  higher  learning  in  that 
country. 

One  would  like  to  speak  of  the  deepening  interest  in  Bible 
study  and  of  the  opportunity  in  evangelistic  meetings  of  reaching  the 
hearts  .and  consciences  of  these  students,  But  I can  only  give  you 


THE  STUDENTS  OF  INDIA 


191 

this  instance  of  the  work  of  one  man,  and  he  a former  secretary  of 
the  Student  Volunteer  Movement  in  this  country.  In  South  India, 
he,  associated  with  a young  man  from  that  country,  in  one  year  led 
into  the  Church  1,000  young  men;  not  only  those  Christians  nomi- 
nally in  the  Church,  but  others  from  among  the  Hindu  classes.  One 
remarkable  conversion  I might  mention,  the  secretary  of  a Hindu 
society  which  they  called  the  Devil’s  Society;  this  man  from  being 
a devout  Hindu  turned  to  become  not  only  a devout  and  earnest 
Christian,  but  an  earnest  Christian  worker. 

One  would  like  to  speak  of  that  great  student  quarter  in  Calcutta, 
with  its  forty-seven  institutions  of  higher  learning  and  their  10,000 
college  students,  with  its  fifty  high  schools  and  17,000  high  school 
boys.  I have  seen  there  young  Hindu  students  going  into  the  col- 
leges as  devout  believers  in  their  own  faith  and  coming  out  not  only 
as  Christians  but  as  Christian  workers.  In  the  six  or  seven  years 
that  it  has  been  my  privilege  to  be  there,  in  connection  with  our  own 
work  of  the  Young  Men’s  Christian  Association,  I have  seen  at  least 
twelve  young  men  forsake  the  hope  of  brighter  prospects  in  com- 
mercial and  government  service  to  enter  the  ranks  of  Christian 
workers. 

In  Ceylon  there  was  the  Jaffna  Foreign  Missionary  Society, 
organized  among  the  students  of  Jaffna  College,  and  they  raised 
hundreds  of  dollars  to  send  one  of  their  men  to  India  to  be  a foreign 
missionary.  They  sent  others  to  islands  also  to  labor  among  those 
who  were  without  the  Gospel. 

One  remembers  one  of  the  greatest  missions  of  Northern  India, 
where  in  the  time  of  the  founder  there  were  scores  of  villagers 
reached  by  the  Gospel  and  hundreds  of  men,  women,  and  children 
turned  to  the  Christian  faith.  The  number  of  workers  came  to  be 
thirty,  and  upon  the  death  of  this  noble  man  his  two  sons,  graduates 
of  the  University  of  Calcutta,  took  up  his  work. 

One  remembers  the  organization  of  the  Indian  Christian  Work- 
ers’ Band,  and  of  the  Bengal  Missionary  Union,  and  a number  of 
others  in  South  India  could  be  mentioned,  where  young  men  are 
feeling  called  of  God  to' go  out  to  their  own  people. 

I remember  also  that  college  in  Burma  where  one-third  of  the 
students  have  said,  “We  will  become  foreign  missionaries.”  And 
following  upon  that  call  for  9,000  missionaries,  sent  forth  by  the 
Madras  Decennial  Conference,  the  men  of  India  have  felt  that  God 
was  calling  them,  and  last  Christmas  Day,  in  the  college  founded  by 
William  Carey,  there  was  organized  by  the  educated  men  of  India 
the  Indian  Missionary  Society,  whose  object  is  to  send  its  own  men 
out  to  educate  or  to  Christianize  the  people  and  to  do  it  by  means 
of  native  money  and  native  control. 

More  significant  still  than  this,  is  the  fact  that  all  over  India 
the  revival  fires  have  begun  to  burn.  Now  we  need  these  9,000  mis- 
sionaries— every  one  of  them — but  I am  constrained  to  believe  that 


192  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

the  young  men  of  India,  realizing  that  the  hundred  millions  yet  un- 
evangelized are  not  to  be  reached  soon,  are  feeling  the  responsibility 
upon  them  and  they  are  rising  to  the  call  of  God.  While  they  are 
expecting  these  9,000,  they  are  intending  at  the  same  time  to  go  out 
and  bring  their  own  fellow  countrymen  to  Jesus  Christ. 


THE  STUDENTS  OF  CHINA 

t 

'•‘M: 

MR.  ROBERT  R.  GAILEY,  M.A.,  PEKING 

There  are  just  two  aspects  of  this  great  subject  that  I would 
like  to  bring  before  this  gathering. 

First,  the  students  of  China  as  a field  for  evangelization  and 
as  a means  of  evangelization  in  their  Empire.  Here  we  have,  first 
of  all,  as  a field  for  evangelization,  the  hundreds  and  thousands  of 
students  in  schools  and  colleges  of  the  missions  in  China.  Nothing 
gives  greater  concern  to  the  Christian  educators  there  than  that  all 
of  these  students  may  be  brought  effectually  under  the  influence  and 
the  power  of  the  life  of  Jesus  Christ.  Here  is  a great  field  for 
evangelization. 

Then  there  is  that  great  field,  the  so-called  literati  class  in 
China — a million  scholars  in  this  great  Empire.  Who  is  going  to 
undertake  the  great,  the  stupendous  task  of  evangelizing  this  numer- 
ous and  influential  body  of  men?  It  is  a significant  fact  that  the 
missionaries  at  work  in  China,  realizing  the  great  importance  of 
reaching  this  class,  have  definitely  asked  that  the  Young  Men’s 
Christian  Association  undertake  this  work.  The  literati  to-day  are 
an  important  class;  but  it  is  a class  that  is  passing  away,  if  I may 
use  that  expression,  because  of  the  fact  that  last  November,  with 
one  stroke  of  the  pencil  the  great  competitive  system  of  examinations 
was  abolished  in  China.  Consequently  this  class  that  we  have  heard 
so  much  about  and  which  has  had  such  great  influence  in  China, 
will  soon  be  no  more.  At  present,  however,  this  class  is  still  there — 
this  million  men  in  China — and  can  we  not  hope  and  pray  that  from 
this  body  of  men  there  will  come  men  such  as  Augustine  and  Eras- 
mus and  Jonathan  Edwards — men  that  will  have  tremendous  influ- 
ence in  determining  and  in  leading  the  forces  in  the  new  China. 

Then  there  is  the  great  new  student  field  in  China.  The  old 
students  are  passing  away,  but  this  means  that  there  is  a greater 
student  field  to  be  in  the  Empire.  It  must  be  evangelized.  I cannot 
take  the  time  this  morning  to  tell  you  about  this  opportunity  but 
only  mention  it. 

And  then  as  a means  of  evangelization  take  the  Christian  col- 
leges already  existing  in  China.  Think  of  that  Shan-tung  College, 


THE  STUDENTS  OF  CHINA 


193 


which  in  the  past  generation  has  been  turning  out  men  year  by 
year.  No  man  has  ever  entered  that  institution  and  graduated  who 
was  not  a Christian  man ; and  these  men  have  gone  out  into  many 
parts  of  the  Empire  as  teachers  in  government  schools,  in  Christian 
schools,  in  private  schools.  Many  of  them  also  are  pastors  of 
churches  that  have  called  them  and  are  supporting  them  themselves. 
That  is  a great  evangelizing  agency  in  China.  Remember  also  the 
Peking  Methodist  University,  with  its  two  or  three  hundred  students. 
And  it  was  only  two  years  ago  that,  under  circumstances  very  simi- 
lar to  those  which  characterized  the  inception  of  the  Student  Vol- 
unteer Movement,  sixty  men  in  that  university  offered  themselves 
to  God  as  the  beginning  of  a Student  Volunteer  Movement  among 
the  Chinese  students  in  China. 

I might  mention,  also,  the  American  Board  College  at  T‘ung 
Chou,  where  men  are  being  trained  for  the  ministry,  and  institutions 
in  the  south  at  Nanking,  at  Su-chou  and  Fu-chou,  where  during 
the  last  few  months  a wonderful  revival  has  taken  place  and  men 
by  the  score  have  offered  themselves  for  God’s  work  among  their 
fellow  countrymen. 

I have  just  one  other  thing  that  I desire  to  bring  before  this 
gathering.  It  is  a test,  it  seems  to  me,  that  God  is  bringing  to  this 
great  movement  of  students  in  North  America,  a test  in  these  days 
that  He  has  never  used  in  the  past.  Entering  as  we  are  soon  to  do  on 
the  third  decade  of  this  Movement,  shall  we  not  expect — aye,  are  we 
not  now  experiencing  in  this  very  gathering — a test?  God  is  moving 
in  this  congregation  and  is  touching  the  hearts  of  men  and  women. 
We  are  not  to  be  overcome  by  sentiment,  perhaps,  nor  by  the  inspira- 
tion of  these  addresses ; but  let  us  put  our  lives  to  the  work  and 
do  that  which  we  are  thinking  and  hoping  to  do.  The  test  is  a 
thousand  volunteers  per  annum  for  four  years ; a thousand  volun- 
teers next  year  is  the  call.  It  is  a test,  and  here  in  this  audience 
there  are  perhaps  3,000  men  and  women  that  could  almost  complete 
that  quota  for  the  next  four  years.  What  may  we  not  expect  of 
those  who  will  go  back  to  their  colleges  and  universities,  if  they 
exert  the  influence  which  they  might  among  their  fellow  students 
in  the  next  four  years. 

Finally  a word  as  to  our  responsibility  for  China.  England  has 
a special  responsibility  for  India  and  her  students,  but  it  seems 
to  me — and  I think  I voice  also  the  feelings  and  thoughts  of  my 
fellow  missionaries  in  China — that  America  has  a special  responsi- 
bility for  the  students  of  that  Empire.  It  has  been  said  that  Japan 
is  the  Two  Hundred  and  Three  Meter  Hill  of  Asia,  but  there  is  the 
citadel — there  is  the  Port  Arthur  still  to  be  taken ; and,  if  I remem- 
ber rightly,  General  Noga,  when  he  had  taken  Two  Hundred  and 
Three  Meter  Hill,  called  for  new  troops,  men  who  had  not  seen 
the  awful  carnage  of  battle,  that  they  might  take  Port  Arthur,  and 
it  was  taken.  Men  and  women,  the  responsibility  is  upon  us  to 


194  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 


reach  these  millions  of  students  in  China  and  the  new  literati  that 
are  to  come.  Who  are  ready?  Who  are  like  that  young  man  that 
Mr.  Speer  told  us  about  in  the  days  of  the  war  in  our  own  country, 
who  answered  to  the  roll-call,  “Ready.”  I thought  of  Paul  when 
he  said,  “I  am  ready  not  to  be  bound  only,  but  also  to  die  at  Jeru- 
salem for  the  name  of  the  Lord  Jesus.” 


THE  STUDENTS  OF  JAPAN 

MR.  V.  W.  HELM,  M.A.,  TOKYO 

I am  very  glad,  fellow  students,  to  bring  to  you  the  greetings 
from  the  student  Young  Men’s  Christian  Associations  of  Japan,  a 
country  in  which  the  most  conservative  authorities  on  the  student 
conditions  of  the  world  have  declared  that  there  is  a more  intimate 
relationship  between  the  destiny  of  the  Empire  and  its  students  than 
in  any  other  nation  in  the  world. 

The  sixy-two  student  Young  Men’s  Christian  Associations  in 
mission  schools,  government  schools,  private  universities,  technical 
schools,  classical  schools,  and  normal  schools  are  bound  together  to 
extend  the  Kingdom  of  Christ  among  their  fellow  students,  and 
to-day  there  comes  to  us  here  assembled  a responsibility  to  bring 
Jesus  Christ  to  the  students  of  Japan.  The  government  education 
of  Japan  is  a non-religious  and  therefore  an  irreligious  education. 
The  mission  schools  of  Japan  are  taking  the  spirit  of  Jesus  Christ 
as  the  foundation  of  education,  and  the  Young  Men’s  Christian 
Association  to-day  is  recognized  as  the  only  agency  that  can  labor 
within  the  government  schools  for  the  government  school  students, 
because  the  Young  Men’s  Christian  Association  is  a volunteer  organ- 
ization of  Christian  students  laboring  for  their  fellows;  and  from 
the  great  Imperial  University  of  Tokyo  throughout  the  government 
schools,  there  is  not  a single  institution  in  which  the  Christian  stu- 
dents may  not  freely  bind  themselves  together  to  labor  for  their 
fellows.  Hence  to-day  in  these  great  irreligious  centers  of  education 
in  Japan  the  student  Young  Men’s  Christian  Association  is  working 
like  leaven  within  the  lump. 

I would  mention  just  two  reasons  why  we  should  feel  a pe- 
culiar responsibility,  reasons  which  constitute  a call  to  prayer  for 
the  student  movement  in  Japan.  You  doubtless  know  that  the 
Church  in  Japan  has  risen  to  the  position  of  assuming  responsibility 
for  the  evangelization  of  her  own  Empire,  thus  becoming  the  pioneer 
of  such  Churches  in  the  Orient ; and  to-day,  if  the  Church  of  Japan 
is  to  meet  this  great  responsibility,  she  must  find  among  students 
her  leadership  in  the  ministry  and  in  lay  effort.  Being  trained  in 


THE  STUDENTS  OF  JAPAN 


195 


these  institutions  and  in  the  theological  seminaries  of  Japan  are  a 
mere  handful  of  men  compared  with  the  great  number  of  Japanese 
pastors  and  Japanese  evangelists  needed;  hence  it  is  the  policy  of 
the  student  Young  Men’s  Christian  Association  to  see  that  not  a 
single  Christian  student  in  a government  school  completes  his  cur- 
riculum without  having  to  face  the  question  of  Christian  work,  thus 
turning  his  attention  to  the  claims  of  the  Church  of  Jesus  Christ 
for  life  service. 

I have  received  since  I came  here  a letter  from  Mr.  Fisher,  my 
colleague,  stating  that  under  the  auspices  of  the  student  Association 
there  was  held  in  Tokyo  a meeting  of  young  Christian  laymen, 
graduates  of  universities  and  colleges.  He  said  that  some  of  the 
strongest  young  Christian  laymen  of  Tokyo  had  met  to  discuss  the 
question  of  the  independence  and  self-support  of  the  Church  and  the 
Association,  as  well  as  the  increase  of  a supply  of  Christian  workers. 
The  meeting  was  a most  impressive  one.  It  revealed  a depth  of  con- 
cern on  the  part  of  many  of  these  highly  educated  and  able  men  for 
the  unity  and  progress  of  the  Church  which  one  does  not  ordinarily 
suspect.  It  helped  to  remove  misconceptions  regarding  the  aims 
and  hopes  of  the  missionaries.  On  the  next  day,  some  of  the  men 
who  had  been  present  came  to  him  almost  with  tears  in  their  eyes 
to  say  how  much  they  had  been  helped  by  that  meeting. 

And  now  the  other  point,  that  of  Japan’s  relation  to  the  Orient. 
It  is  true  that  Japan  will  be  the  savor  of  life  unto  life  or  of  death 
unto  death  throughout  the  Orient.  Which  shall  it  be?  This  rests 
upon  the  Church  of  Christ  in  Japan.  To-day  three  of  the  denomina- 
tions in  the  Empire  have  Japanese  missionaries,  who  are  laboring  in 
China ; and  it  is  the  mighty  objective  of  the  Christianization  of  the 
Orient  that  is  to  lead  the  Church  of  Japan  to  the  speedy  evangeliza- 
tion of  her  own  people  for  that  object,  and  to-day  men  trained  in  the 
Young  Men’s  Christian  Associations  are  going  into  China  as  busi- 
ness men  and  as  representatives  of  the  cross  of  Christ.  In  Dalny  a 
few  months  ago,  I met  a group  of  fifteen  graduates  of  technical 
schools,  sent  by  the  government  as  a commission  to  investigate  the 
coal  mines.  In  charge  of  that  commission  was  a young  graduate 
of  the  Imperial  University  who  had  been  for  two  years  the  president 
of  the  Association  in  that  university,  and  he  said,  “I  have  come  not 
only  to  investigate  the  coal  mines,  but  to  work  with  the  men  of  this 
commission.”  The  first  young  man  whom  it  was  my  privilege  to 
lead  to  Jesus  Christ  is  now  in  Shanghai  as  the  representative  of  a 
great  Japanese  steamship  company;  and  he  has  been  for  three 
years  teaching  in  the  night  school  of  the  Shanghai  Young  Men’s 
Christian  Association.  Another  Christian  went  only  last  spring  to 
Shanghai  as  the  representative  of  the  Tokyo  Imperial  Post  Office 
and  Telegraph.  Before  he  went  he  sent  a letter,  in  which  he  said,  “I 
want  to  help  in  organizing  a Japanese  Christian  Association  among 
the  increasing  number  of  commercial  young  men  in  Shanghai;”  and 


I96  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

he  is  laboring  there  to-day.  Another  young  man,  for  four  years  in 
a Bible  class  in  Tokyo,  went  only  six  months  ago,  commissioned 
by  the  government  of  Japan  to  organize  schools  for  the  Chinese 
young  men  in  the  southern  Liaotung  Peninsula.  I met  him  there 
last  autumn,  and  he  said  that  he  had  been  permitted  to  labor  there, 
not  only  in  the  education  of  men,  but  to  lead  them  to  Jesus  Christ. 
And  so  we  ask  your  prayers  for  the  young  men  of  Japan,  as  the 
student  Associations  are  leading  them  for  the  Christianization  of 
their  own  country  and  neighboring  lands. 


UNPRECEDENTED  OPPORTUNITIES  IN  THE 
UNEVANGELIZED  WORLD 


In  Latin  America 

In  Pagan  Africa 

In  the  Far  East 

In  the  Indian  Empire 

In  the  Mohammedan  World 


OPPORTUNITIES  FOR  SERVICE  IN  LATIN  AMERICA 


THE  REV.  JAMES  B.  RODGERS,  D.D.,  MANILA 

“Ye  shall  be  witnesses  unto  me  both  in  Jerusalem,  and  in  all 
Judea,  and  in  Samaria” — Samaria,  that  hated  of  all  the  Gentile 
nations,  allied  to  Israel  by  blood,  with  a partial  knowledge  of  the 
true  God,  and  yet  despised  as  outcasts.  What  more  telling  argument 
can  we  find  for  preaching  the  Gospel  of  Jesus  Christ  in  the  Latin 
American  countries  than  is  suggested  by  this  parallel?  And  the 
Philippines  are  included,  because  the  early  life  of  those  islands, 
religious,  civil,  and  commercial,  came  from  Mexico ; they  belong, 
therefore,  to  the  American-Latin  countries. 

There  are  two  forms  of  service  that  appeal  to  us  to-night.  In 
the  very  nature  of  things  and  because  of  the  limitations  of  our 
Church — woe  to  us  that  it  is  so — large  numbers  of  you  who  have 
a genuine  desire  to  serve  the  Lord  in  foreign  lands  can  never  receive 
appointments  under  the  boards  of  the  churches.  To  be  appointed 
a foreign  missionary  in  these  days  is  becoming  almost  as  difficult — 
may  it  be  said  in  the  right  sense — as  to  gain  a place  in  the  diplo- 
matic corps;  for  only  the  best  are  to  be  chosen,  and  the  numbers  are 
so  small  that  out  of  the  thousands,  few  can  be  sent  at  present.  But 
now  in  these  days,  unwillingly  and  unexpectedly,  we  of  North 
America  have  become  interested,  and  have  realized  our  responsi- 
bility for  our  brethren  in  Central  and  South  America.  How  can 
we  serve  them?  Did  you  ever  think,  young  men,  you  who  are 
thinking  of  going  into  business,  that  perhaps  the  Lord  had  a busi- 
ness opening  for  you  in  South  or  Central  America,  or  in  the  Philip- 
pine Islands?  I do  not  mean  to  say  that  you  will  gain  riches,  but 
livelihoods  are  there.  An  opening  for  what?  Not  for  commercial 
gain,  but  to  serve  the  Lord  Jesus  Christ  as  laymen,  as  business  men 
in  these  countries. 

My  mind  goes  out  in  grateful  remembrance  to  some  very  dear 
friends,  one  an  American,  another  a Scotchman,  in  the  city  of  Rio 
de  Janeiro,  who  gave  of  their  time  and  money,  and  who  allied 
themselves  to  the  Brazilian  churches  in  order  that  their  influence 
might  count  where  it  was  most  needed,  putting  aside  the  opportun- 
ity of  hearing  the  Gospel  preached  in  English.  One  of  them,  the 
American,  still  remains  in  Brazil,  although  his  business  house  has 
closed  its  doors  and  he  has  many  opportunities  to  come  back  here, 

199 


200  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

solely  for  the  purpose  of  allowing  his  life  work  to  be  in  a struggling 
Baptist  church  in  the  city  of  Rio  de  Janeiro.  Our  missionary  work 
on  the  island  of  Cebu  owes  a great  deal  of  its  success  to  the  conse- 
crated efforts  of  a Scotch  business  man,  who,  without  regard  to  the 
sneers  and  the  rebukes  of  his  business  compatriots,  has  been  faithful 
to  the  service  of  the  Lord  Jesus  Christ. 

And  then,  again,  we  have  now  not  only  these  business  relations 
but  political  relations  with  other  countries.  It  may  not  be  under- 
stood, but  the  United  States  has  organized  a vast  missionary  society, 
with  Theodore  Roosevelt  as  its  president,  and  William  H.  Taft  as 
its  executive  secretary;  and  the  young  men  and  young  women  who 
have  gone  out  under  our  government  can  and  are  doing  Christ’s 
work  as  truly  as  those  of  us  who  are  sent  to  preach  the  Gospel.  On 
the  list  of  the  high  officials  in  the  city  of  Manila  at  the  head  of  that 
most  important  branch,  the  educational  work,  are  the  names  of  two 
student  volunteers  of  the  class  of  1894  in  Pomona  College,  Cali- 
fornia, men  who  have  interpreted  their  vows  in  this  way  and  realized 
that  their  mission  is  as  genuine  and  as  thorough  and  as  true  as 
though  they  were  preaching  the  Gospel.  The  work  of  many  an 
American  official  is  of  the  same  kind.  You  remember  that  when 
Governor  Taft  came  home  in  1902,  he  was  told  by  his  physicians 
that  he  should  not  go  back  again;  it  would  be  necessarily  fatal  to 
his  health.  Mr.  Beach,  whom  you  have  heard  here,  tells  me  that 
at  a banquet  given  by  some  of  his  college  friends  to  Governor  Taft — 
they  were  classmates — they  said  to  him,  “Why  are  you  going 
back?”  and  these  were  his  words:  “Fellows,  I regard  my  work  in 
the  Philippine  Islands  as  a mission.  I cannot  leave  the  Islands,  for 
the  people  need  me.”  A man  with  a mission  must  fulfil  it;  and 
knowing  the  sentiments  of  our  Secretary  of  War,  I wrote  to  him  a 
few  days  ago  for  a message,  and  I have  great  pleasure  in  bringing 
it  to  this  Convention: 

“I  am  very  glad  that  you  have  been  addressing  people  on  the 
unprecedented  opportunities  for  public  service  in  the  Philippine 
Islands.  One  of  the  great  needs  in  our  work  in  the  Philippines  is 
the  sympathetic  assistance  of  American  men  and  women  who  go 
there  in  our  task  of  conciliating  the  Filipinos  and  making  them 
believe  we  are  there  for  their  good.  What  we  need  in  the  Philip- 
pines are  men  and  women  who  understand  what  we  are  trying  to  do, 
who  sympathize  with  it,  and  who  have  a real  friendly  feeling  for  the 
people  of  these  islands.  They  have  a great  deal  that  is  good  in  them, 
and  our  task  is  to  bring  it  out. 

“Sincerely  yours, 

I “William  H.  Taft.” 

I would  not  tarry  on  this  phase  of  the  subject,  for  there  rises 
before  me  the  other  phase,  the  opportunity  and  necessity  at  this 
crisis  of  giving  to  the  people  that  basal  element,  that  essence  of  all 
the  civilization  and  public  life  which  we  have,  the  Gospel  of  Jesus 


OPPORTUNITIES  FOR  SERVICE  IN  LATIN  AMERICA 


201 


Christ,  and  those  other  elements  which  can  make  for  righteousness, 
which  can  influence  people  to  know  the  difference  between  truth  and 
falsehood,  which  are  the  very  essentials  of  the  Christ  life. 

Opportunities!  See  the  doors  of  South  America  and  Central 
America.  With  the  exception  of  a few  unimportant  states,  they 
are  wide  open.  Every  single  one  of  the  more  important  countries 
has  a legal  statute  giving  liberty  of  worship.  It  is  said  that  in  the 
United  States  and  in  the  Philippine  Islands  alone  is  there  genuine 
liberty  of  worship;  but  I think,  from  some  things  that  I have  seen 
in  some  of  our  cities,  that  we  have  more  genuine  opportunities  of 
preaching  the  Gospel  to  all  classes  and  races  of  men  than  you  have 
here  in  some  of  our  cities. 

What  are  these  opportunities?  In  Brazil  there  is  a National 
Presbyterian  Church  that  is  caring  for  itself;  and  although  mistakes 
are  made,  still  it  is  far  better  that  it  should  be  so  than  to  have  it  ever 
carried  in  the  arms  of  the  parent  Church.  In  the  Argentine  the 
churches  are  spread  from  north  to  south;  Chili  is  strong,  and  the 
openings  in  Peru  and  Bolivia,  as  we  have  heard  in  these  days,  are 
simply  wonderful;  success  is  on  every  hand. 

And  what  of  the  Philippine  Islands?  You  will  pardon  me  if 
I speak  more  particularly  of  them,  although  my  heart  goes  out  also 
to  the  needs  of  the  Brazilian  people.  Never  in  the  history  of  our 
missions  in  Latin  America  has  there  been  such  an  opportunity  for 
Christian  service  as  we  who  were  fortunate  enough  to  be  the  first 
appointees  of  the  Churches,  have  had  in  the  Philippines.  Think  of 
it!  In  1899,  when  the  first  missionaries  began  their  work,  every- 
thing was  under  martial  law.  The  people  were  sullen.  They  had 
no  reason  to  believe  except  our  unsupported  word  that  we  Ameri- 
cans were  there  for  their  good.  And  yet  in  those  days,  when  we 
had  to  be  in  the  house  at  seven  o’clock  at  night,  there  were  two 
openings  the  first  and  second  days  after  my  arrival;  and  from  that 
beginning,  the  services  in  a little  house,  all  the  great  work  of  both 
our  own  and  the  Methodist  Church  has  grown.  And  what  do  we 
see  now?  Our  churches  are  spread  from  the  north  down  to  the 
southern  point  of  Negros,  and  the  Episcopal  Church  is  working 
among  the  Igorrotes,  and  the  Congregational  Board  among  the 
Bagobos  down  in  Mindanao.  The  Churches  have  by  wise  procedure 
and  careful  arrangement  been  able  to  give  their  time,  each 
Church  exclusively  to  a certain  field,  through  the  terms  of  our 
Evangelical  Union.  We  have  had  the  opportunity  to  put  in  prac- 
tice new  methods,  and  wise  methods  we  believe,  methods  sanc- 
tioned by  Christ  Himself  and  that  have  brought  us  great  results. 

But  how  are  we  reaching  the  Filipinos?  We  talk  sometimes  of 
the  opportunities  that  we  should  wait  for,  and  of  the  necessity  of 
waiting  patiently  in  prayer  until  God  shall  open  the  gates;  but  the 
gates  of  these  Islands  are  flung  open  faster  than  we  can  enter  them. 
Instead  of  our  pursuing  the  opportunity,  the  opportunities  are  pur- 


202  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

suing  us,  and  we  have  been  unable  to  half  occupy  the  open  fields. 
There  has  been  scarcely  a place  where  a man  has  gone  that  he 
has  not  been  able  within  a few  days  to  get  a hearing,  and  in  some 
places  the  people  turn  out  en  masse  to  receive  him ; thousands  make 
up  his  audiences;  hundreds  of  villages  are  sending  to  the  mission- 
aries. From  up  north  in  the  Cagayan  Valley  there  came  a delega- 
tion three,  four,  five  times,  first  to  myself  and  then  to  Dr.  Stuntz  and 
Mr.  McLaughlin  of  the  Methodist  Mission,  saying,  “Can  you  not 
send  us  some  one?”  and  we  were  powerless  to  help.  The  hands  of 
the  Methodist  Mission,  in  whose  field  it  was,  were  so  tied  with  their 
constantly  growing  work  that  they  were  unable  to  accede  to  this 
request  until  a few  months  ago.  The  work  has  gone  on  in  this  way, 
leaping  from  place  to  place.  A most  beautiful  contagion  has  taken 
hold  of  the  people;  they  really  believe  it  is  their  duty  and  their 
privilege  to  tell  some  one  else  of  the  truth.  So  by  every  possible 
means  the  people  carry  the  Gospel  to  the  other  villages.  Oppor- 
tunities! Crisis!  I do  not  suppose  that  we  shall  have  in  future  years 
as  great  an  opportunity  for  service  as  we  have  now. 

Why  do  they  listen  to  us?  Oh,  the  desperation  in  the  hearts 
of  the  people  in  the  Philippines— and  the  same  thing  in  South 
America,  that  desperation  that  comes  from  sullen  acceptance  of  a 
hard  and  oppressing  tyranny  during  long  years,  that  makes  men 
say,  “We  know  not  how  to  tell  the  truth,  for  we  have  been  com- 
pelled to  conceal  our  real  feelings  for  300  years.”  And  then,  on 
the  other  hand,  the  natural  aspirations  after  something  better,  they 
know  not  what.  Some  think  it  is  for  political  independence;  some 
think  it  is  for  a government  of  their  own;  others,  that  they  might 
find  it  realized  in  having  Filipino  bishops  in  the  Roman  Catholic 
Church ; still  others  think  that  the  Aglipayan  Church  would  do 
the  work  and  solve  the  religious  question.  But  they  find  through  it 
all  the  same  old  custom  has  gone  on  of  living  at  the  expense  of  the 
people,  of  erecting  great  institutions  and  not  caring  for  the  souls  of 
men.  “Like  priest,  like  people;”  and  the  teacher,  the  Spanish  prior, 
bad  as  he  was,  has  only  been  copied  by  his  Filipino  successor. 

But  what  about  Protestants?  What  opportunities  have  we? 
Last  Sunday  I had  the  pleasure  of  preaching  to  a congregation 
near  New  York  City,  in  the  state  of  New  Jersey,  and  the  pastor  of 
that  church,  a man  of  genuine  saintly  spirit,  said  to  me:  “One  of 
the  reasons  why  there  is  so  much  discontent  in  the  ministry  is  that 
a great  many  men,  as  they  grow  older,  wish  to  have  a pulpit  near 
New  York,  and  so  they  come  down  to  the  little  villages  and  towns 
around  about.”  Splendid  services,  splendid  opportunities  for  ser- 
vice, sometimes,  and  yet  they  are  content  to  go  into  a village  of 
2,500,  where  there  are  four  or  five  other  Protestant  churches.  Plenty 
to  do,  of  course,  but  what  of  the  work  in  the  neglected  fields  of 
South  America?  Oh,  what  a blessing  it  is  to  have  unlimited  hori- 
zons, to  feel  that  although  you  work  on  and  on  and  on  there  is 


THE  OPPORTUNITY  IN  PAGAN  AFRICA 


203 


still  more  to  do,  to  have  your  ambition  quickened  and  your  desires 
fulfilled  in  seeing  the  result  of  your  work!  Have  any  of  you  men 
any  prospect  in  this  country  of  having  the  privileges  we  have? 
There  is  a Baptist  missionary  down  in  Iloilo  who  baptized  a thou- 
sand people  in  the  year  1904.  One  of  our  ministers  in  the  city  of 
Cebu,  who  began  with  a hard  struggle  against  the  opposition  there, 
had  a few  come  in  the  first  year — twenty-seven,  I believe — the 
second  year  177,  and  this  year  350.  In  our  own  station  of  Manila 
I have  been  privileged  to  baptize  between  800  and  1,000  persons 
during  the  six  years  I have  been  there,  and  all  of  them  seemingly, 
so  far  as  human  eye  could  tell,  genuine  converts  to  Jesus  Christ. 
And  the  work  of  the  Methodist  Church  has  been  still  larger,  with 
their  10,000  or  more  members.  Is  not  that  an  opportunity  for 
service?  Is  not  that  an  opportunity  that  appeals  to  every  one  of 
you?  God  grant  that  you  may  embrace  it. 

Just  before  I left  the  Philippines,  there  was  a farewell  recep- 
tion. The  people  are  very  kindly  in  showing  their  regard,  and  very 
enthusiastic  sometimes,  and  the  last  message  they  gave  me  was  this, 
“Interpret  to  the  American  people  the  aspirations  of  the  Filipinos.” 
I may  not  have  interpreted  them  in  just  the  way  that  they  wished, 
for  they  talked  of  political  independence;  but  I believe  that  this 
night  I have  tried  at  least  to  interpret  to  you  leaders  of  the  future 
generation  the  desires  and  aspirations  of  the  Filipino  peoples.  God 
grant  that  you  may  never  forget  them. 


THE  OPPORTUNITY  IN  PAGAN  AFRICA 

THE  REV.  DONALD  FRASER,  BRITISH  CENTRAL  AFRICA 

I SHALL  not  attempt  to  describe,  in  the  few  minutes,  at  my  dis- 
posal, the  area  and  population  and  attractions  of  the  peoples  who  to- 
day afford  peculiar  opportunities  for  the  proclamation  of  the  Gospel. 
I intend  rather  to  speak  of  some  difficulties  which  have  been  re- 
moved, of  some  opposing  forces  which  must  still  be  encountered, 
and  of  the  need  of  Africa. 

I.  Let  us  consider  some  of  the  difficulties  which  have  been  re- 
moved. 

1.  There  is  the  geographical  difficulty  of  remoteness.  The 
northern  part  of  Africa  has  since  centuries  before  the  Christian  era 
been  in  touch  with  Europe,  and  that  has  in  no  small  measure  affected 
her  civil  and  religious  life.  But  that  part  of  Africa  which  we  call 
pagan  was  until  recently  almost  entirely  isolated  from  communica- 
tions and  from  knowledge.  In  1708  James  Bruce,  a Scotsman,  ex- 
plored along  the  sources  of  the  Nile.  He  was  the  first  of  a line  of 


204  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 


Scotsmen  whose  names  will  always  be  associated  with  Africa,  and 
who  are  famous  for  their  geographical  exploits.  Mungo  Park,  who 
died  in  his  attempt  to  trace  the  River  Niger,  followed  him.  And 
then  there  was  Livingstone,  prince  of  them  all,  who  traveled  29,000 
miles  in  Africa  and  opened  up  to  our  knowledge  1,000,000  square 
miles.  How  great  he  was,  only  we  who  live  in  Central  Africa  can 
understand.  His  high  aims  indomitably  pursued,  his  extraordinary 
personal  influence,  his  absolute  trustworthiness  in  the  most  trivial 
details,  combine  to  make  him  our  most  notable  explorer.  He  was 
followed  by  many  another,  such  as  Stanley,  Cameron,  Thomson. 
But  the  number  is  great  and  suffice  it  to  say  that  after  a century’s 
exploration  by  missionaries,  scientists,  and  hunters,  Africa  now  lies 
bare  before  us.  Its  lakes  and  rivers  and  mountains  we  know;  its 
people  and  languages  and  customs. 

In  the  early  days  men  entered  the  continent  at  some  river  mouth 
or  port  and  then  disappeared  into  the  mist.  But  now  those  inland 
regions  are  interpenetrated  by  all  the  communications  of  modern 
life.  Great  fleets  of  steamers  sail  from  Southampton  and  Liverpool 
and  Hamburg  and  bring  every  one  of  its  shallow  harbors  into  touch 
with  the  world.  Every  great  river,  the  Zambezi,  Congo,  Niger,  Nile, 
has  its  fleet  of  little  steamers  establishing  communication  between 
the  interior  and  the  coast.  And  these,  together  with  railways  and 
telegraph,  have  disclosed  the  secrets  of  Africa  and  brought  us  so 
near,  that  sitting  in  our  homes  we  can  almost  feel  in  our  daily  news- 
papers the  heart  beats  of  the  great  continent.  See  what  this  has 
meant  for  evangelization.  At  first  missions  could  not  advance  be- 
yond easy  communication  with  the  base  of  supply.  Some  tried  it 
at  enormous  cost  of  life  and  money,  but  now  into  the  very  heart  of 
Africa  there  is  organized  transportation.  And  we  must  never  cease 
to  recognize  that  those  traders  who,  for  profit’s  sake,  maintain  those 
lines  of  communication  are  the  servants  of  the  Kingdom  even  though 
they  do  not  think  so  in  their  hearts. 

2.  Another  difficulty  that  has  been  removed  was  that  of  uni- 
versal anarchy.  The  ramifications  of  the  Arab  slave-trade  penetrat- 
ed all  Africa.  Thirty  years  ago  the  Arabs  were  in  the  heyday  of 
their  prosperity.  Livingstone  calculated  that  every  year  50,000 
slaves  were  brought  to  the  East  Coast,  and  that  for  every  50,000 
some  500,000  had  been  done  to  death  by  war,  or  fire,  or  famine. 
Cardinal  Lavigerie  went  further  and  reckoned  the  annual  loss  at  a 
million.  We  know  at  least  that  it  was  very  great.  Wherever  the 
slavers  went,  tribes  were  dispersed  or  annihilated,  a universal  reign 
of  terror  pervaded. 

Then  what  shall  we  say  of  intertribal  war?  It  was  the  rule  of 
Africa.  Strong  tribes  asserted  their  superiority  in  the  life  of  some 
potentate  and  maintained  it  by  continual  war.  There  were  few  of 
the  great  kingdoms  of  Africa  which  were  not  buttressed  by  annual 
raids  on  the  weaker  tribes,  by  constant  butcheries  and  barbarities 


THE  OPPORTUNITY  IN  PAGAN  AFRICA  205 

which  displayed  the  power  of  the  chief  and  thereby  maintained  his 
authority.  It  was  so  with  Chaka,  with  Mosihlatse  in  South  Africa, 
with  Mombera,  and  Msidi  and  Mtesa  in  the  great  inland  regions. 
The  atmosphere  in  which  they  lived  was  war,  and  the  tributary 
people  were  only  maintained  in  allegiance  by  the  power  of  the 
assegai.  To  this  spirit  the  Gospel  of  Peace  was  essentially  opposed, 
and  men  were  wise  enough  to  recognize  this.  The  weaker  tribes 
welcomed  the  missionary  in  the  hope  that  he  would  lead  them 
against  their  enemies,  and  when  he  refused  threatened  or  expelled 
him.  The  stronger  refused  to  allow  him  publicly  to  discharge  his 
office,  because  they  recognized  that  their  power  would  disappear  if 
he  did.  This  was  the  cause  of  the  disaster  which  came  upon  the 
Universities  Mission,  of  the  long  prohibition  of  work  by  Lobengula, 
Mombera,  Msidi,  and  many  another.  This  led  to  the  failure  of 
Captain  Allen  Gardiner  to  settle  in  East  Africa,  and  to  many  another 
of  the  great  defeats  and  disasters  of  early  attempts.  Now  these  dif- 
ficulties have  been  largely  removed.  The  slave  traffic  has  been  prac- 
tically broken,  not  by  the  establishment  of  a patrol  of  gunboats 
along  the  coast,  but  by  the  occupation  of  the  interior  by  European 
powers. 

It  is  the  fashion  to  cry  out  against  the  scramble  for  Africa. 
I do  not  know  what  motives  may  have  prompted  each  nation ; but 
I do  know  that  without  such  a partition  as  has  now  taken  place,  the 
evangelization  of  inner  Africa  would  have  been  impossible.  I am 
a loyal  Briton,  and  I am  proud  of  the  high  imperial  destiny  of  our 
nation,  for  I see  that  the  result  of  its  occupation  of  Central  Africa 
was  the  healing  of  Africa’s  open  sore.  The  work  is  not  yet  com- 
plete, but  you  may  say  that  wherever  British  rule  is,  or  French,  or 
German,  there  the  slave-trade  has  ceased.  Would  that  the  same 
could  be  said  of  Portuguese  rule ! One  result  of  this  settlement 
has  been  an  enormous  increase  in  the  native  populations.  Not  only 
have  intertribal  wars  largely  ceased,  but  many  a murderous  atrocity 
has  been  checked.  And  now  we  find  that  the  Zulus  have  doubled 
their  population  in  the  last  ten  years.  The  Bechuana  are  four  times 
as  numerous  as  they  were  in  Livingstone’s  day.  And  the  Fingoes  are 
ten  times  as  numerous  as  they  were  sixty  years  ago. 

3.  Another  great  difficulty  that  has  been  partially  removed  is 
that  of  malarial  fever.  Till  six  years  ago  all  inland  and  coast  regions 
were  in  some  degree  cemeteries  for  the  whites.  Drummond  said, 
when  he  came  out  of  Central  Africa,  “I  have  been  in  the  land  of  the 
dead.”  And  every  mission  field  has  its  too  well  filled  God’s  acre. 
Now,  in  the  great  goodness  of  God,  He  has  revealed  to  science  the 
cause  of  malaria,  and  by  taking  certain  precautionary  methods  there 
has  been  a wonderful  improvement  in  the  health  record.  In  my 
first  term  in  Africa,  I frequently  had  fever  once  every  fortnight, 
but  during  my  last  term  only  once  a year.  And  it  is  now  eight 
years  since  a male  missionary  died  in  our  mission.  What  a differ- 


206  students  and  the  modern  missionary  crusade 


ence  this  has  made ! It  means  longer  service.  And  one  of  the  great 
necessities  for  successful  service  is  that  there  should  be  continuity 
of  service  and  of  policy.  Like  Judson,  I have  no  faith  in  short 
term  missionaries.  No  matter  how  full  the  supply  of  living  men 
may  be  to  take  the  place  of  the  dead,  there  is  no  replacing  the 
loss  of  experience  and  wisdom  that  dies  with  each.  Then  it  also 
means  a greater  efficiency;  for  no  longer  depressed  with  constant 
fevers,  your  missionary  can  live  more  strenuously  and  look  more 
brightly  on  the  problems  of  his  field. 

II.  But  there  are  still  many  opposing  forces  which  must 
be  met. 

1.  There  is  the  opposition  of  evil  and  suspecting  governments. 
We  may  acknowledge  that  by  treaty  no  religious  teacher  may  be 
forbidden  to  declare  his  Gospel  to  the  people.  Treaty  gains  this 
privilege  for  us  in  China,  too,  but  then  we  have  to  learn  that  no 
treaty  has  much  effect  on  deeply  rooted  popular  prejudice.  And  in 
Africa,  however  much  European  headquarters  may  profess  to  give 
a fair  field  to  every  messenger,  Protestant  or  Papist,  there  are  preju- 
dices too  deeply  rooted  in  the  minds  of  subordinate  officials  to  allow 
liberty  or  to  prevent  opposition.  And  there  is  no  government  so 
constantly  opposed  as  the  Portuguese.  Unfortunately  large  tracts 
are  under  their  protection,  and  in  almost  all  of  these  there  is  no  pro- 
tection for  European  effort.  If  officials  do  not  absolutely  forbid,  as 
they  sometimes  do,  then  they  refuse  title  deeds  to  land  and  make 
developed  effort  impossible.  In  some  French  territory,  unless  the 
society  be  French,  or  the  French  language  be  taught  in  the  schools, 
there  is  continual  handicapping.  But  there  is  another  government 
whose  dreadful  misrule  creates  at  present  not  only  a mighty  ob- 
stacle to  evangelistic  work,  but  is  perpetrating  the  greatest  crime 
on  earth.  I mean  the  misnamed  Congo  Free  State,  a country  of 
800,000  square  miles,  nearly  four  times  the  size  of  the  German 
Empire,  exclusive  of  its  foreign  possessions,  over  which  King  Leo- 
pold of  Belgium  holds  absolute  sway.  In  this  country  twenty  years 
ago  there  were  said  to  be  25,000,000  souls,  but  to-day  there  are  not 
15,000,000.  Such  a decrease  of  population,  where  there  ought  rather 
to  have  been  a vast  increase,  reveals  a condition  of  wholesale  massa- 
cre which  far  exceeds  the  worst  days  of  the  slave  traffic. 

2.  And  what  shall  I say  of  the  liquor  traffic  on  the  West  Coast? 
These  lands  are  the  dumping  ground  for  a vast  amount  of  American 
and  European  fiery  spirit  of  the  vilest  character.  This  liquor  has 
so  seized  the  appetite  of  the  native  people  that  it  has  become  almost 
the  only  trade  goods  in  demand.  The  constant  cry  is  for  rum.  It 
is  the  great  obstacle  to  the  progress  of  civilization,  as  well  as  the 
greatest  enemy  to  the  purity  of  the  Church.  In  most  of  the  dis- 
tricts south  of  the  Zambezi,  and  in  all  East  Africa  Protectorates, 
this  curse  has  been  absolutely  forbidden  entrance.  In  the  British 
South  Africa  Company’s  land  it  is  a high  criminal  offense  to  give 


THE  OPPORTUNITY  IN  PAGAN  AFRICA 


207 


spirits  to  a native.  These  Protectorates  are  not  self-supporting  be- 
cause of  this  prohibition.  But  there  are  higher  successes  than  finan- 
cial ones ; and  the  grace  that  comes  to  us  in  our  disinterested  admin- 
istration of  these  lands  more  than  compensates  for  any  financial 
sacrifice  that  we  may  make. 

3.  Yet  another  force  that  is  aggressively  our  enemy  is  Mo- 
hammedanism. We  see  it  actively  spreading  over  Africa,  where 
Christianity  is  not  progressive.  It  comes  with  the  Arab  slaver  and 
was  identified  with  the  slave  traffic.  It  comes  now  with  a certain 
racial  pride  and  appeals  to  the  African  because  it  seems  to  link  him 
with  a great  world-wide  empire.  But  I greatly  question  the  sin- 
cerity or  permanence  of  this  veneer  of  Mohammedanism.  I know 
that  much  alarm  has  been  created  by  the  cry  that  it  is  racing  with 
us  for  the  new  faith  of  Africa.  And  in  a degree  this  is  true.  But 
Mackay  said  long  ago  that  the  next  ten  years  would  decide  whether 
Islam  or  Christ  is  to  rule  Africa.  These  years  have  long  passed, 
and  the  question  is  not  decided  yet.  And  the  Mohammedanism 
which  comes  to  Africa  does  not  offer  the  same  almost  impenetrable 
barrier  to  Christianity  that  it  does  in  Asia.  I cannot  help  thinking 
that  in  many  places  it  has  gained  ground  just  because  Africa  is 
eagerly  stretching  toward  the  light;  and  Islam,  a Christian  heresy, 
has  been  the  first  light  offered.  I have  seen  it  come  into  districts 
with  a rush  and  then  within  a year  fade  away.  It  brought  no  teach- 
ing, offered  no  new  life ; it  gave  sanction  to  some  of  the  basest  pas- 
sions of  men.  For  the  morality  of  the  Mohammedan,  said  Living- 
stone, is  based  on  a lower  plane  than  that  of  the  untutored  African. 

4.  But  there  are  other  forces  essential  to  all  pagan  Africa 
which  every  missionary  must  encounter.  There  is  superstition. 
Throughout  pagan  Africa  you  will  find  some  idea  of  God.  They 
recognize  that  a great  spirit  has  made  the  world,  though  he  seems 
now  to  have  withdrawn  from  it.  But  the  whole  world  is  filled 
with  active  spirits  of  the  dead.  They  are  found  in  the  great  moun- 
tains, in  the  trees,  in  snakes  and  fierce  animals ; they  speak  to  men 
in  dreams,  they  follow  them  in  shadows.  I have  never  heard  of 
their  doing  an  act  of  loving  kindness.  But  they  will  not  bear  neg- 
lect. When  drought,  famine,  disease,  death,  come  into  a community, 
then  the  spirits  are  calling  for  propitiation.  Then  offerings  are 
made  to  the  offended  spirits.  But  the  greatest  opponents  are  not 
the  spirits  speaking  immediately,  but  the  witch  doctors  who  interpret 
their  desires.  When  calamity  comes,  the  doctors  trace  the  source. 
When  crime  is  committed  they  detect  the  criminal.  And  their 
ordeals  of  the  boiling  pot,  or  poison  pot,  claim  annually  thousands 
of  victims. 

5.  Finally  there  is  passion.  Built  in  a large  sensual  mold,  they 
love  to  see  a faction  fight  and  to  hear  the  war  yell.  With  small 
provocation  the  fiercest  passions  may  be  raised  and  deeds  of  dastard- 
ly cruelty  perpetrated.  They  have  the  bully’s  love  of  seeing  pain 


208  students  and  the  modern  missionary  crusade 

and  suffering  inflicted  on  the  weaker,  whether  they  be  animals  or 
men.  A method  of  punishment  was  to  stake  the  criminal  to  the 
ground,  smear  his  body  with  honey,  and  then  lead  on  the  red  ants 
to  devour  him  alive.  Even  among  the  Christians,  to  teach  them  to 
spare  suffering  and  to  treat  kindly  the  weak  is  a slow  process. 

Another  form  that  passion  takes  is  drunkenness.  Although 
European  liquor  may  not  be  allowed,  you  will  find  through  all  Africa 
that  each  tribe  has  its  native  liquor,  perhaps  prepared  from  bananas, 
perhaps  from  maize,  perhaps  from  Kaffir  corn.  It  is  brewed  in 
abundance;  it  is  a feature  of  the  pagan  African  village  life  that 
while  the  supply  lasts,  you  will  find  whole  villages  steeped  in  a 
hideous  orgy  of  drunkenness,  and  men  and  women  are  never  sober 
when  they  can  be  drunk. 

But  where  shall  the  list  end?  I might  speak  of  polygamy,  min- 
istering as  it  does  to  all  the  worst  passions  of  men  and  women  and 
making  family  life  impossible;  of  indolence,  the  enemy  of  all  social 
progress  and  the  friend  of  all  vice  and  wickedness ; of  those  sports 
and  ceremonies  which  turn  the  moonlight  nights  into  dreadful  car- 
nivals of  evil  and  destroy  the  last  traces  of  modesty  in  boys  and  girls. 

III.  Now  what  does  Africa  need  ? 

1.  That  the  Church  send  out  well-equipped  and  systematized 
missions.  The  needs  and  urgency  of  many  parts  of  Africa  are  pat- 
ent to  all,  in  the  Sudan,  the  hinter  lands  of  the  Western  Coast,  the 
Eastern  and  Western  Protectorates.  But  this  urgent  need  must  not 
allow  us  to  waste  men  and  means  in  spasmodic  and  inefficient  efforts. 
There  is  a great  tendency  to  appeal  to  the  philanthropic  instinct  of 
Christians  and  send  out  undenominational,  extra-Church,  unsyste- 
matized missions.  These  have  frequently  experimented  on  new 
methods,  ignored  the  teaching  of  a century’s  efforts,  formed  commit- 
tees of  men  who  have  little  or  no  practical  knowledge  of  mission 
methods.  And  the  result  is  huge  wastage  of  men  and  money  and 
further  extravagance  in  organization.  Let  us  remember  that  there 
is  a deep  science  in  the  missionary  enterprise.  There  is  no  need 
now  to  waste  years  and  break  men’s  hearts  by  false  methods.  There 
is  a vast  library  of  experience  behind  us.  Let  us  use  this  and  see 
to  it  that  our  churches  tackle  the  urgent  needs  of  Africa  by  fully 
approved  methods,  and  that  our  policy  is  in  line  with  what  history 
has  taught  us  to  be  the  most  useful. 

2.  We  need  efficient  men.  It  is  a mistake  to  think  that  any- 
thing will  do  for  Africa,  that  Asia  alone  claims  educated  and  able 
men,  and  that  for  Africa  any  enthusiastic  Christian  will  be  an  effi- 
cient evangelist.  There  is  no  mission  so  expensive  as  that  which 
sends  out  uneducated  men.  There  is  no  cheaper  mission  than  the 
mission  of  fully  educated  and  selected  men.  Africa  demands  special- 
ists, men  who  know  their  own  departments  and  will  train  the  natives 
to  this  work.  She  needs  ministers  who  shall  go  out,  not  as  evangel- 
ists, but  as  superintendents;  not  as  pastors,  but  as  bishops.  She 


UNPRECEDENTED  OPPORTUNITY  IN  THE  FAR  EAST  20g 

needs  captains  of  industry — carpenters  and  builders  who  will  teach, 
not  a smattering,  but  an  exact  knowledge  of  their  trade;  teachers 
who  will  instruct,  not  pupils,  but  teachers ; medical  missionaries  who 
will  help  others  to  instruct  their  fellows  in  the  laws  of  health  and 
in  nursing.  I mean  that  Africa  will  not  be  evangelized  and  raised  by 
the  European,  but  by  the  African.  And  the  efficient  missionary  is 
one  who  will  try  to  multiply  himself  in  natives,  willing  to  sink  him- 
self, to  restrain  himself  from  activities  which  might  be  more  fas- 
cinating, so  that  he  may  prepare  Africans  to  do  his  work  and  give 
to  them  something  of  that  spirit  which  is  in  himself. 


THE  UNPRECEDENTED  OPPORTUNITY  IN  THE 
FAR  EAST 

THE  REV.  ARTHUR  JUDSON  BROWN,  D.D.,  NEW  YORK 

Japan,  Korea,  China,  Siam- — five  hundred  millions  of  peo- 
ple! We  find  it’  difficult  to  comprehend  the  significance  of  such  a 
stupendous  figure.  But,  to  adapt  the  words  of  Dr.  Gracey,  consider 
that  every  third  man  who  toils  under  the  sun  and  sleeps  under  the 
stars  is  in  one  of  these  countries,  that  every  third  child  born  into 
the  world  is  there,  that  every  third  orphan  wailing  by  day  and 
every  third  widow  weeping  by  night  are  there.  Constitute  them 
pilgrims;  let  them  pass  before  you,  2,000  persons  every  twenty- 
four  hours,  and  you  would  have  to  listen  to  the  weary,  throbbing, 
pressing  throng  for  500  years.  Opportunity?  Until  the  last  genera- 
tion this  vast  mass  of  humanity  lay  stagnant,  but  during  recent 
years  the  vast  forces  of  the  modern  world  have  been  operating 
upon  it,  and  the  result  is  that  an  unprecedented  revolution  is  taking 
place  in  our  generation. 

Japan  was  the  first  to  respond.  Consider  that  within  the  life- 
time of  many  in  this  audience  Japan  had  never  seen  a ship,  knew 
nothing  about  steamboats  or  electricity,  had  a law  inflicting  the 
penalty  of  death  upon  any  Japanese  who  left  his  native  land,  and  a 
statute  that  if  the  Christian’s  God  himself  should  set  foot  upon  her 
territory,  He  should  pay  for  it  with  his  head.  Then  Commodore 
Perry  opened  the  ports  of  Japan.  Then  an  Imperial  Commission 
visited  Europe  and  America  to  ascertain  what  Western  nations  had 
to  teach.  Then  feudalism  was  abolished.  Now  Japan  has  a modern 
system  of  education  and  a free  press.  Her  ships  reach  the  uttermost 
parts  of  the  earth.  She  uses  steam  and  electrical  machinery  as 
intelligently  as  any  nation  in  the  world.  She  has  organized  an  army 
and  a navy  pronounced  by  military  and  naval  experts  the  very 


210  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 


best  in  the  world,  and  since  the  last  meeting  of  this  Convention,  the 
world  has  seen  little  Japan  crushingly  defeat  the  alleged  most  power- 
ful white  nation  of  the  earth.  Already  it  is  settled  that  Japan  is 
a world  power.  Shall  it  be  a Christian  power?  Those  who  are 
before  me  to-night  may,  under  God,  help  to  answer  that  question. 

Korea  until  this  generation  was  a hermit  nation.  The  first 
Protestant  missionary  did  not  enter  it  until  1884.  The  work  has 
been  greatly  hampered  by  the  rottenness  of  the  government.  Now 
Japan  is  reconstructing  Korea  politically,  building  railways,  stretch- 
ing telegraph  wires,  reorganizing  courts,  correcting  abuses,  inaug- 
urating a new  era  in  that  erstwhile  hermit  kingdom.  The  Koreans 
do  not  like  it.  A lazy,  sleepy  child  does  not  wish  to  be  compelled 
to  get  up  in  the  morning  and  go  to  work;  but  under  the  influence  of 
Japan,  Korea  is  being  forced  to  reform  her  methods.  That  war 
between  Russia  and  Japan  threatened  to  close  missionary  oppor- 
tunity in  Korea.  But  Japan,  although  she  knew  it  not,  fought  the 
battle  of  the  Lord  of  Hosts,  and  the  victory  of  Japan  means  the 
continued  freedom  of  the  Protestant  missionary  in  Korea  and  the 
development  of  conditions  more  favorable  to  the  stability  of  the 
growing  Church. 

In  China  a stupendous  change  is  taking  place.  There  is  some- 
thing fascinating  and  yet  something  appalling  in  the  spectacle  of 
that  mighty  nation  slowly  and  majestically  bestirring  herself  after 
the  sleep  of  ages.  Take  one  or  two  illustrations.  Prior  to  1901, 
every  young  man  who  wished  to  obtain  official  preferment  had  to 
pass  an  examination  in  the  old  Confucian  Classics.  That  meant  that 
the  young  men  of  China  stood  with  their  faces  toward  the  dead  past. 
But  on  August  29th  of  that  year — fix  the  date  in  your  minds,  as 
it  is  one  of  the  great  dates  in  the  reorganization  of  the  world — 
a decree  was  passed  abolishing  those  literary  examinations  and 
directing  that  thereafter  young  men  who  wished  to  obtain  official 
preferment  must  pass  an  examination  in  Western  arts  and  sciences 
and  economic  and  governmental  methods.  To  carry  out  this  pur- 
pose, it  was  decreed  that  schools  should  be  established  throughout 
the  Empire,  with  a college  in  every  provincial  capital,  and  that  where 
no  other  places  were  available,  the  temples  should  be  turned  into 
schools.  By  that  one  decree  1,650,000  of  the  brightest  young  men 
of  China,  who  had  been  standing  with  their  faces  toward  the  dead 
past,  executed  an  about-face  and  are  now  looking  toward  the 
living  future. 

Some  one  asked  me  to-day  what  was  the  last  word  from  China. 
I replied  that  it  was  that  Yuan  Shih-kai,  Viceroy  of  the  imperial 
province  of  Chih-li,  went  to  Pao-ting  Fu,  ordered  that  several 
temples  to  the  local  deities  be  turned  into  police  stations,  and  that 
the  idols  should  be  gathered  and  thrown  into  the  river.  The  mis- 
sionaries, curious  to  see  how  the  people  would  take  such  a sacri- 
lege, went  down  to  the  river  bank  to  find  thousands  of  people  laugh- 


UNPRECEDENTED  OPPORTUNITY  IN  THE  FAR  EAST 


21 1 


ing  at  it  as  a good  joke,  and  saying  one  to  another,  “The  gods  are 
getting  a bath!” 

Do  you  know  that  the  very  reforms  for  which  a few  years  ago 
the  Emperor  was  virtually  deposed  by  the  Empress  Dowager  are 
now  being  decreed  by  the  Empress  Dowager  herself?  Ten  years 
ago  China  did  not  have  a vernacular  paper.  To-day  she  has  157 
newspapers,  and  the  last  to  be  started,  oh,  young  women,  is  a daily 
woman’s  paper  in  the  city  of  Peking!  Only  recently  there  has  been 
traveling  through  the  United  States  an  Imperial  High  Commission, 
charged  by  the  government  of  China  to  inquire  what  Western  na- 
tions have  to  teach.  The  Rev.  Dr.  J.  Walter  Lowrie,  returning  to 
the  field  after  a furlough  prolonged  by  ill-health,  writes  in  amaze- 
ment that  the  changes  that  had  taken  place  during  his  absence  of 
twenty  months  were  greater  than  had  taken  place  during  the  pre- 
ceding twenty  years  of  his  residence  in  China.  Of  course  there  is 
commotion.  You  could  not  expect  one-third  of  the  human  race 
to  rouse  itself  from  the  sleep  of  ages  without  having  more  or  less 
disturbance  in  various  places.  But  the  disturbances  in  China  to- 
day are  the  signs  of  progress.  They  mean  that  at  last  China  is 
awake.  We  remember  that  of  old,  the  dying  Francis  Xavier  lifted 
up  his  hands  and  said:  “Oh,  rock!  rock!  when  wilt  thou  open?” 
For  nearly  a hundred  years  Protestantism  has  been  hammering  upon 
that  rock.  Now  it  has  opened.  Will  you  enter? 

In  Siam  we  have  the  most  progressive  monarch  in  Asia,  with 
the  exception  of  the  Mikado  of  Japan.  He  has  recently  issued  a 
decree  abolishing  slavery.  He  has  also  issued  a decree  abolishing 
gambling  everywhere  in  his  kingdom,  except  in  the  capital.  And 
why  not  in  Bangkok?  Because  the  income  from  gambling  in  the 
capital  forms  so  large  a part  of  the  revenue  of  the  government  that 
he  could  not  get  along  without  it,  unless  he  raised  the  import  dues. 
But  by  the  treaties  between  Siam  and  Western  nations,  he  cannot 
increase  the  import  dues  without  their  consent.  So  we  have  the 
spectacle  of  the  Buddhist  King  of  Siam  desiring  to  abolish  the 
curse  of  gambling  in  his  capital  and  unable  to  do  it  because  so  far 
the  Christian  nations  have  not  consented. 

And  these  great  changes  are  being  attended  by  an  unpre- 
cedented readiness  to  hear  the  message  of  the  West.  It  is  true  that 
the  Japanese  Church  is  demanding  autonomy.  There  are  in  Japanese 
churches  50,000  communicants  and  150,000  adherents.  Whereas  in 
most  countries  Christianity  has  begun  at  the  bottom  and  worked  up, 
in  Japan  it  began  with  the  Samurai,  the  knightly  class.  It  has  been 
said  that  the  influence  of  Christianity  in  Japan  is  100  times  greater 
than  its  statistical  strength.  A surprising  proportion  of  men  in 
public  life  are  Christians — officers  of  the  army  and  navy,  editors 
of  leading  papers,  members  of  the  Lower  House,  or,  as  we  would 
call  it,  the  House  of  Representatives.  Kataoka,  then  President  of 
the  Lower  House,  told  me  when  I was  in  Tokyo  that  it  was  his 


212  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

weekly  custom  to  invite  his  official  colleagues  to  his  palace  and  there 
to  read  and  expound  to  them  the  word  of  the  ever-living  God. 
Fancy  the  Speaker  of  our  American  House  of  Representatives  doing 
that!  A short  time  ago  there  was  an  assemblage  of  the  peers  of  the 
realm  in  Tokyo,  and  that  great  assemblage  of  the  dominant  men  of 
the  new  Japan  stood  and  repeated  in  unison  those  majestic  words, 
“I  believe  in  God  the  Father  Almighty,  and  in  Jesus  Christ,  His 
only  begotten  Son.” 

But  while  we  rejoice  because  of  these  things,  it  would  be  a 
mistake  to  suppose  that  Japan  is  a Christian  nation  and  needs  no 
more  foreign  missionaries.  In  a street  of  Nagoya,  an  interior  city 
of  Japan,  I saw  a Japanese  gentleman  approaching.  He  was  riding 
a bicycle  and  was  wearing  a European  hat,  collar,  tie,  coat,  and  vest. 
His  upper  works  were  thoroughly  modern,  but  his  legs  were  bare 
and  his  naked  feet  were  thrust  into  wooden  sandals.  That  is  Japan 
to-day.  In  a great  many  cities  in  Japan,  I asked  leading  Japanese, 
“What  is  the  great  need  of  your  country  to-day?”  And  the  con- 
sensus of  replies  was:  “Japan  needs  a new  basis  of  morals.  She 
has  drifted  away  from  the  old  foundations,  and  she  has  not  yet 
anchored  herself  to  any  new  faith.”  There  are  nearly  fifty  millions 
of  people  in  Japan  to-day  who  are  unevangelized.  Oh,  young  men, 
if  we  are  to  win  Japan  for  Christ  we  must  hasten.  It  would  be  an 
unspeakable  calamity  if  Asia  should  be  organized  and  dominated 
by  a heathen  power. 

In  Korea  the  result  of  the  war  has  opened  doors  of  opportunity 
wider  than  ever.  In  Pyeng  Yang,  the  missionaries  assembled  the 
more  mature  native  Christians  and  after  instruction  and  prayer 
sent  them  out  to  make  a house-to-house  canvass  of  the  unevange- 
lized. Ten  years  ago,  such  visitors  would  have  been  mobbed.  But 
one  visitor  reported  a typical  experience  when  he  said,  “To-day  I 
visited  ninety-eight  houses  and  ninety-seven  received  me  kindly 
and  thanked  me  for  coming.”  At  night  the  visitors  trooped  into 
the  churches,  bringing  with  them  those  whom  they  had  interested 
during  the  day.  In  ten  days,  1,120  publicly  confessed  Christ,  and 
the  whole  city  was  shaken.  Take  another  station,  Syen  Chyun,  that 
was  not  opened  till  1901.  Yet  there  are  now  6,507  communicants 
and  catechumens  in  that  one  field.  There  is  a missionary  on  this  plat- 
form to-night  who  in  the  last  five  years  has  baptized  1,392  Koreans. 
A letter  just  received  states  that  another  member  of  that  station 
has,  in  the  last  five  months,  baptized  660  adults,  enrolled  1,000 
catechumens,  and  organized  ten  churches.  The  growth  in  that 
station  has  been  over  100  per  cent,  within  the  last  year. 

And  how  eager  they  are  to  know  Christ  more  perfectly  so  as 
to  tell  others  about  Him!  The  missionaries  announced  a training 
class  for  Christian  workers;  1,140  men  came.  Most  of  them  walked 
from  the  outstations,  the  most  distant  walking  390  miles,  a journey 
of  twenty-four  days  over  mountains  and  through  valleys  in  the 


UNPRECEDENTED  OPPORTUNITY  IN  THE  FAR  EAST  213 

cold  and  snow  of  February!  On  the  last  day,  an  offering  was  made, 
not  only  of  money,  but  of  service.  The  leader  said,  “Will  you  not 
pledge  time  to  be  spent  in  telling  the  unconverted  about  Christ?” 
And  men  who  had  already  given  all  the  money  they  could  pledged 
altogether  1,190  days  of  personal  work  without  any  compensation. 
I seem  to  see  them,  while  we  are  sitting  here — those  poor  but  glad- 
hearted  Koreans,  going  from  village  to  village  and  from  house  to 
house,  preaching  the  old  and  yet  ever  new  story  of  Divine  com- 
passion for  needy  men.  The  missionaries  are  calling  to  us  to  send 
more  men,  more  women,  that  they  may  take  advantage  of  the  great 
opportunities  that  are  opening  before  them.  Mr.  Kearns  alone,  who 
did  not  go  out  till  1902,  now  has  seventy  churches  under  his  care. 
He  closed  his  last  letter  by  saying:  “I  am  writing  at  midnight,  after 
a hard  but  a wonderful  day.  To-morrow  I must  walk  twenty  miles, 
examine  forty  candidates  for  baptism,  and  preach  in  the  evening. 
Can’t  you  send  some  one  to  help  me?” 

In  China,  in  spite  of  the  development  of  anti-foreign  feeling, 
the  missionaries  write  that  crowds  are  attending  the  churches.  Did 
you  note  the  appeal  issued  not  long  ago  by  a representative  con- 
ference of  missionaries  in  China?  It  included  the  statement  that 
in  all  the  1,900  counties  of  the  Celestial  Empire,  there  is  not  one 
closed  to-day  to  the  foreign  missionary.  Twenty  years  ago,  the 
Province  of  Hu-nan  was  the  most  hostile  in  China,  and  when  a 
missionary  entered,  the  opposition  of  magistrates  and  people  was  so 
menacing  that  he  was  forced  to  leave.  To-day  a large  and  flour- 
ishing missionary  work  is  being  established  in  several  cities,  and 
the  people  are  most  friendly.  Within  recent  weeks,  some  of  our 
beloved  Presbyterian  missionaries  were  foully  murdered  in  Lien- 
chou,  and  Kuang-tung  Province  to-day  is  the  most  disturbed 
province  in  the  Empire.  Yet  the  annual  report  of  the  Mission, 
which  has  just  arrived,  tells  us  that  last  year  1,584  adults  were 
baptized  in  that  one  province.  Dr.  Beattie  writes  that  since  the 
report  was  made  out,  he  has  baptized  485;  and  Dr.  Albert  Fulton 
writes  that  he  expected  by  the  time  that  his  letter  could  get  to  me, 
he  would  have  baptized  no  less  than  1,000  more.  I shall  never 
forget  a morning  when  I stood  upon  a hilltop  in  the  great  Province 
of  Shan-tung  and  looked  down  upon  thirty-two  villages  in  not  one 
of  which  had  Jesus  Christ  ever  been  preached.  As  I thought  of  the 
ignorance  and  superstition  of  the  people  and  realized  that  they 
were  meeting  all  the  temptations  and  sorrows  of  our  common  life 
without  that  help  from  the  Son  of  God  that  you  and  I have,  I en- 
tered more  deeply  into  the  woe  of  Christ  when  He  exclaimed  of 
the  weary,  sinning  multitude : “I  have  compassion  on  them.  I 
suffer  with  them.” 

We  can  reach  them  now.  But  how  long  will  the  opportunity 
last?  The  rapidly  growing  demand  for  independence  of  the 
foreigner  is  sure  to  affect  the  Chinese  Church  in  time,  as  it  has 


214  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

already  affected  the  Japanese  Church.  The  Rev.  Dr.  Calvin  Mateer 
expresses  the  opinion  that  within  a generation  the  Chinese  Church 
will  insist  on  autonomy.  As  our  aim  is  the  establishment  of  a self- 
governing,  self-supporting,  self-propagating  Church,  autonomy  need 
not  alarm  us,  provided  the  Chinese  Church  is  sufficiently  strong, 
intelligent,  and  grounded  in  the  truth.  Now,  while  we  are  in  con- 
trol, is  the  time  to  make  it  so.  But  if  we  are  to  succeed,  we  must 
not  only  have  a large  general  re-enforcement  in  men  and  money, 
but  we  must  double  the  equipment  of  our  academies,  colleges,  and 
seminaries  in  China. 

As  for  Siam,  are  you  familiar  with  the  teaching  of  Buddhist 
theology?  It  is  inexpressibly  touching.  It  places  before  us  the 
unprecedented  opportunity  there.  It  is  that  myriads  of  ages  ago 
a white  crow  laid  five  eggs;  that  each  of  these  eggs  was  to  hatch 
and  bring  forth  a Buddha;  that  these  Buddhas  were  to  appear  in 
the  upper  world,  one  by  one;  that  four  have  already  appeared;  and 
that  the  last  is  about  to  come.  The  people  believe  that  he  will  be 
the  greatest  and  best  of  all;  that  he  will  gloriously  reign  84,000 
years,  and  that  in  his  time,  all  men  will  become  pure  in  heart.  And 
as  our  missionaries  go  over  the  hills  and  through  the  valleys  of 
Siam  and  Laos,  men  ask  one  another  in  awed  tones,  “Is  not  this 
He  for  whom  we  look?”  Not  only  do  the  common  people  listen 
gladly,  but  the  nobles  invite  the  missionaries  to  their  homes,  and 
the  priests  urge  them  to  come  to  the  temples  and  explain  the 
message  more  perfectly.  And  as  nobles  and  priests  sit  with  bated 
breath,  the  ambassador  of  Christ  cries,  “Whom,  therefore,  ye  un- 
consciously expect,  him  declare  we  unto  you.”  Among  the  last 
letters  from  Laos  was  the  news  that  five  monks  in  the  city  of  Chieng- 
mai  had  given  their  hearts  to  Jesus  Christ. 

This  generation!  Has  there  ever  been  a time  since  the  Son  of 
Man  died  on  Calvary  when  the  words  meant  so  much  as  they  mean 
to-day?  And  does  not  opportunity  spell  obligation?  Are  we  going 
to  retreat  because  of  possible  danger  in  China?  Some  are  asking, 
“Are  you  going  to  send  any  more  missionaries  to  China?”  I was 
stirred  the  other  day  as  we  were  reminded  that  at  Two  Hundred  and 
Three  Meter  Hill,  the  Japanese  suffered  defeat  seven  times  at  fright- 
ful loss,  but  that  the  eighth  time  they  won  the  victory  and  Port 
Arthur  fell.  Shall  the  Church  of  God  show  less  courage  and  de- 
termination before  the  Two  Hundred  and  Three  Meter  Hill  of 
heathenism?  Suppose  Christ  had  turned  back  when  the  shadow  of 
the  cross  lay  heavily  across  His.  pathway! 

But  I would  that  our  sympathies  might  go  out  to-night  to  those 
who  are  at  the  fore-front  of  the  battle.  It  is  not  so  hard  to  be  brave 
in  war  as  is  commonly  supposed.  The  soldier  knows  that  he  is  part 
of  an  army  equipped  for  a fight  and  with  a fair  chance  of  victory. 
He  has  the  relief  of  action,  the  sound  of  bugle  and  drum,  everything 
that  can  stir  the  heart  and  nerve  the  arm.  But  our  missionaries 


UNPRECEDENTED  OPPORTUNITY  IN  TPIE  FAR  EAST  215 

are  scattered  in  tiny  detachments  of  half  a dozen  men  and  women, 
alone,  unarmed,  scorning  to  run,  forbidden  to  fight,  but  standing 
there  with  courage  superb,  in  the  name  of  Jesus  Christ.  I have 
been  asked  whether  our  boards  are  not  going  to  order  the  mission- 
aries to  leave  their  posts.  If  we  were  to  do  so,  they  would  not 
leave.  Said  a British  Admiral,  as  some  missionaries  refused  the 
protection  of  his  ship-of-war  in  a time  of  great  danger:  “Gentle- 
men, your  courage  is  magnificent.  Men  have  been  given  the  Vic- 
toria Cross  for  less  heroism  than  yours.”  Shall  we  not  send  forth 
from  this  great  Convention  a message  of  cheer  and  prayer  and 
support  to  those  lonely,  beleaguered,  endangered  missionaries  in 
China? 

As  I close,  let  me  remind  you  of  that  great  painting  called 
“Anno  Domini,”  which  perhaps  some  of  you  have  seen  and  which 
vividly  illustrates  the  unprecedented  opportunity  to-day  in  the 
extreme  Orient.  It  represents  an  Egyptian  temple,  from  whose 
spacious  courts  a brilliant  procession  of  soldiers,  statesmen,  philos- 
ophers, artists,  musicians,  and  priests  is  advancing  in  triumphal 
march,  bearing  a huge  idol,  the  challenge  and  the  boast  of  heathen- 
ism. Across  the  pathway  of  the  procession  is  an  ass,  whose  bridle 
is  held  by  a reverent-looking  man  and  upon  whose  back  is  a fair 
young  mother  with  her  infant  child.  It  is  Jesus  entering  Egypt 
in  flight  from  the  wrath  of  Herod  and  thus  crossing  the  path  of 
aggressive  heathenism.  Then  the  clock  strikes  and  the  Christian 
era  begins. 

It  is  a noble  parable.  Its  fulfillment  has  been  long  delayed 
till  the  Child  has  become  a Man,  crucified,  risen,  crowned.  But 
now  in  majesty  and  power,  He  stands  across  the  pathway  of  ad- 
vancing heathenism  in  China.  There  may  be  confusion  and  tumult 
for  a time.  The  heathen  may  rage,  “and  the  rulers  take  counsel 
together,  against  the  Lord.”  But  the  idol  shall  be  broken  “with  a 
rod  of  iron,”  and  the  King  upon  his  holy  hill  shall  have  the  heathen 
for  his  inheritance  and  the  uttermost  parts  of  the  earth  for  his 
possession.  For  “he  hath  on  his  vesture  and  on  his  thigh  a name 
written,  King  of  Kings,  and  Lord  of  Lords.” 

“And  who  knoweth  whether  thou  art  come  to  the  kingdom 
for  such  a time  as  this?” 


THE  UNPRECEDENTED  OPPORTUNITIES  IN  SOUTH- 
ERN ASIA,  WITH  PARTICULAR  REFERENCE  TO 
THE  INDIAN  EMPIRE 

BISHOP  JAMES  M.  THOBURN,  D.D.,  INDIA 

Some  forty-seven  years  ago  I was  packing  my  trunk  for  India. 
I remember  very  well  that  there  was  not  a very  great  deal  to  put 
into  it.  I also  remember  that,  while  I was  not  at  all  timid  about 
going,  my  hopes  were  not  very  high.  The  outlook  was  very  differ- 
ent then  from  what  it  is  now.  The  American  missionaries  had 
been  in  India  a generation  or  more,  but  had  not  achieved  any 
marked  success  except  in  Burma,  and  as  for  the  rest  of  the  Asiatic 
missions,  there  was  very  little  encouragement  reported  from  any 
source.  I went  out  there  without  any  plan,  and  for  that  I thank 
God,  but  I did  expect  to  be  successful.  I was  not  very  successful, 
however,  at  first.  During  the  first  five  years  I baptized  five  persons. 
Three  of  them  were  children.  I had  to  learn  a great  deal,  and  I 
had  to  unlearn  a great  deal  more.  But  I made  several  mistakes.  In 
the  first  place,  I did  not  take  enough  for  granted,  or  I took  it  for 
granted  in  the  wrong  direction.  I supposed  that  the  people  knew 
nothing  about  God,  and  in  this  I am  afraid  I was  following  the 
precedents  of  missionaries  who  had  gone  before  me,  for  I read  the 
current  tracts  of  that  period  that  fell  into  my  hands,  and  found 
long  arguments  to  prove  that  there  was  a Supreme  Being.  I have 
not  made  that  mistake,  I think,  for  forty  years.  I believe  every- 
body knows  there  is  a Supreme  Being,  or  if  anyone  does  not,  and 
you  take  it  for  granted,  and  deliver  a message  from  that  Supreme 
Being,  you  will  get  access  to  the  person’s  heart.  There  may  be 
exceptions,  but  they  will  be  so  few  that  you  will  not  have  time  to 
waste  in  talking  with  them. 

In  the  next  place,  I made  the  supreme  mistake  of  devoting 
too  much  time  to  overthrowing  what  I considered  the  false  religions 
of  the  people.  That  was  time  wasted.  Give  them  the  truth,  and  the 
false  systems  will  fall  of  themselves.  I merely  blocked  my  own 
way  by  entering  into  arguments  with  Hindus  and  Mohammedans 
about  the  rival  merits,  for  it  amounted  to  that,  between  my  preach- 
ing and  theirs.  But  God  led  us  in  strange  ways.  If  I could  have 
had  my  way,  I should  have  preferred  to  have  had  some  converts 
from  among  the  Brahmans,  but  they  did  not  trouble  me.  I should 

216 


UNPRECEDENTED  OPPORTUNITIES  IN  SOUTHERN  ASIA  21J 


have  been  very  glad  to  have  won  a few  converts  from  among  the 
Mohammedans,  but  they  would  not  listen  to  me.  But  in  the 
strange  providence  of  God  I was  led  among  low-caste  people.  I 
have  no  time  to  tell  you  the  story,  but  the  first  opening  that  occurred 
in  which  I was  personally  concerned,  was  in  a little  colony  that 
had  come  down  from  the  Punjab,  a people  called  Mazbi  Sikhs. 
Many  of  them  were  professional  thieves,  and  we  had  to  begin  among 
those  people.  I remember  going  out  on  a tour,  after  I had  been 
seven  years  in  the  country,  and  in  three  weeks  I baptized  125  per- 
sons, and  when  I returned  to  the  mission  house  I was  almost  afraid 
to  tell  what  I had  done,  for  I felt  sure  that  nearly  all  the  mission- 
aries would  condemn  my  course,  and  tell  me  that  I ought  to  have 
taken  more  pains  to  determine  the  question  of  their  sincerity.  But 
I took  it  for  granted  that  they  were  sincere,  and  in  that  I was  not 
deceived.  I remember  how  my  heart  sank  within  me  once  when 
I was  administering  the  Lord’s  supper  to  some  of  those  converts, 
and  saw  among  them  two  or  three  men  who  had  been  arrested 
on  a charge  of  stealing  only  a few  weeks  before ; and  although  they 
had  been  acquitted,  it  seemed  humiliating  that  our  converts,  the 
foundation  stones  of  the  great  spiritual  temple  which  we  were  going 
to  build,  were  composed  of  this  kind  of  material — converted  thieves! 
I had  forgotten  the  old  hymn.; 

“The  dying  thief  rejoiced  to  see 
That  fountain  in  his  day. 

And  there  may  I,  though  vile  as  he, 

Wash  all  my  sins  away.’’ 

We  sing  that,  and  yet  do  not  believe  we  are  half  as  vile  as  the  thief. 
When  we  come  right  down  to  the  point,  we  are  on  the  same  plane 
with  the  thief,  for  I had  stolen  from  God  many  a time-opportunity, 
time,  privilege,  I had  taken,  and  in  doing  so  I had  been  dishonest, 
but  had  never  thought  of  it.  However,  I lived  to  lay  these  two 
hands  on  the  heads  of  two  of  those  men  and  ordain  them  to  the 
Christian  ministry,  and  more  faithful  Christians  never  lived.  They 
are  both  in  heaven  now.  I lived  to  see  the  son  of  an  utterly  low- 
caste  man  coaching  the  sons  of  Brahmans  and  Mohammedans  for 
the  university  examinations. 

I lived  also  to  see  the  opening  of  a new  era,  and  in  a few  years 
we  discovered  that  this  little  colony  of  4,500  people  were  all  of 
them  converted.  But  India  is  full  of  low-caste  people.  Take,  for 
instance,  the  Chamars.  The  Chamar  is  a leather-dresser,  an  utter 
outcaste  in  every  way.  The  Brahmans,  as  you  know,  are  the  aris- 
tocratic people  of  the  country.  There  are  about  25,000,000  of  each, 
but  the  Brahman,  with  rare  exceptions,  does  not  accept  the  word 
from  our  lips;  while  the  Chamar  often  does.  And  what  are  we  to 
do?  Why,  we  are  to  go  where  God  leads  us,  and  we  are  to  trust 
Him  that  He  will  lead  us  right;  although  the  result  of  this  may  be 


218  students  and  the  modern  missionary  crusade 


to  lead  us  into  strange  paths  and  among  people  of  whom  we  have 
never  dreamed.  Much  more  than  one-half  of  the  people  of  India 
belong  to  the  lower  castes.  The  leather-dressers  of  whom  I have 
spoken  areabout  equal  in  number  to  the  Brahmans;  that  is, 25,000,000 
each;  but  we  have  many  others,  some  of  whom  are  lower  than  the 
Chamars.  In  fact,  the  really  respectable  classes  of  people  in  India 
are  relatively  few.  No  country  can  ever  become  Christian  until 
the  common  people  are  reached,  even  though  the  word  “common” 
may  include  the  very  lowest.  In  the  province  of  Gujarat,  in  West 
India,  10,000,000  people  are  found  who  are  looked  upon  as  low- 
castes,  but  none  of  them  are  leather-dressers.  Among  these  10,- 
000,000  a wide  door  seems  to  be  opening  for  the  Gospel  messenger. 
Converts  in  that  field  are  multiplying  at  the  rate  of  three  or  four 
thousand  a year.  In  the  region  around  Bombay,  and  extending 
into  Central  India,  perhaps  20,000,000  men  may  be  found,  and  a 
forward  movement  is  reported  among  these  people  at  various  points. 
In  Southern  India  there  are  four  great  races,  and  the  accessible 
classes  rank  with  those  mentioned  in  the  other  fields.  In  Bengal 
and  North  India  similar  conditions  prevail. 

From  almost  every  direction  encouraging  tidings  reach  us.  I 
was  talking  with  a missionary  from  India  only  yesterday,  and  asked 
him  if  he  had  seen  the  statistics  of  his  field  for  the  past  year.  “No,” 
he  replied,  “I  have  not  seen  the  statistics  in  full,  but  I do  not  think 
our  gain  will  be  more  than  15,000  this  year.”  Fifteen  thousand! 
Why,  in  the  early  days  it  took  all  the  missionaries  in  India  twenty- 
five  years  to  make  as  many  converts  as  that,  and  yet  it  is  only  one 
mission  of  which  we  speak.  There  are  at  the  present  time  many 
schools,  and  perhaps  thirty  or  forty  missionaries  working  among 
the  classes  of  whom  I have  been  speaking. 

It  may  be  said,  however,  that  even  though  they  become  Chris- 
tians, the  missionaries  can  never  make  anything  of  them.  This  by 
no  means  follows.  Young  men  and,  I am  very  glad  to  add,  young 
women,  born  among  these  converts,  are  competing  at  the  present 
time  in  university  examinations  and  more  than  once  have  stood 
abreast  of  the  highest  in  the  competitive  examinations  held  under 
the  government  direction.  Among  those  who  have  become  preach- 
ers are  men  of  ability  and  marked  devotion.  They  have  achieved 
success  in  their  work  and  are  found  in  as  large  proportions  as  supe- 
rior men  can  be  found  among  the  ministers  in  this  country. 

But  I must  not  forget  to  mention  the  wonderful  manner  in 
which  God  has  given  us  access  to  the  women  and  girls  of  India. 
When  I first  went  out  to  that  country,  in  1859,  the  mission  to  which 
I belonged  occupied  a field  containing  about  seventeen  and  a half 
millions,  and  I remember  that  so  far  as  we  knew  there  were  not 
seventeen  women  and  girls  among  these  millions  who  could  read 
a word.  None  of  them  wanted  to  learn,  and  their  husbands  and 
brothers  and  fathers  would  not  have  let  them  learn,  if  they  had 


UNPRECEDENTED  OPPORTUNITIES  IN  SOUTHERN  ASIA  219 

wished  to  do  so.  It  took  us  many  weary  years  to  find  access  to 
these  women  and  girls;  but  God  has  helped,  and  now  within  the 
boundaries  of  that  same  field  there  stands  a successful  college  for 
women,  high  schools  have  been  opened  in  many  parts  of  the  coun- 
try, and  among  these  schools  are  several  where  girls  are  taught 
up  to  the  college  entrance  course. 

Strangest  of  all,  not  only  are  girls  and  young  women  found 
competing  with  young  men  in  the  university  examinations,  but 
they  have  found  their  way  into  the  medical  colleges  of  the  Empire. 
God  has  given  me  certainly  a few  privileges  which  I appreciate. 
Prominent  among  these  is  the  fact  that  I was  permitted  to  go  down 
toward  Bombay  and  receive  the  first  lady  physician  who  ever  went 
forth  into  a heathen  land.  This  lady,  Miss  Clara  Swain,  who  still 
lives,  enjoyed  the  pre-eminent  privilege  of  being  the  pioneer  of  a 
great  host  of  noble  women  who  are  now  giving  medical  relief  to 
the  secluded  women  of  India.  Another  privilege  enjoyed  by  me 
was  the  laying  of  the  corner-stone  of  the  first  college  for  women 
ever  built  on  Asiatic  soil,  and  more  lately  I have  reason  to  believe 
that  I was  the  first  man  who  for  hundreds  of  years  had  ever  been 
permitted  to  enter  an  assembly  of  high-caste  women  in  India.  I 
not  only  enjoyed  that  privilege  in  the  city  of  Madras,  but  a few 
years  later  I saw  a much  larger  assembly  in  the  same  city,  in  which 
the  husbands  and  fathers  of  these  leading  ladies  of  society  were 
publicly  present.  This  is  drawing  aside  the  parda,  the  emblem 
of  seclusion  for  women.  Such  a meeting  means  in  practical  life 
nothing  less  than  emancipation  for  the  women  of  India.  There 
are  150,000,000  women  in  India  ready  for  the  Gospel,  when  you 
find  messengers  who  will  carry  it  to  them.  It  must  be  taken  in 
the  main  by  persons  of  their  own  sex. 

If  all  the  other  mission  fields  were  provided  for,  India  alone 
would  absorb  all  the  working  talent  of  all  the  Christian  Churches 
of  these  United  States  and  of  all  other  Protestant  countries.  There 
is  no  limit  to  the  great  field  which  God  has  spread  open  before  you. 
Will  you  come?  That  is  my  question.  I trust,  if  God  spares  my 
unworthy  life,  that  I may  yet  shake  hands  with  some  of  you  on 
the  banks  of  the  Ganges.  If  we  meet  there,  I trust  that  you  will 
remind  me  of  what  I have  said  this  evening. 


UNPRECEDENTED  OPPORTUNITIES  FOR  EVANGEL- 
IZING THE  MOHAMMEDAN  WORLD 


THE  REV.  SAMUEL  M.  ZWEMER,  D.D.,  F.R.G.S.,  ARABIA 

Sir  William  Muir,  an  acknowledged  authority,  has  said, 
“The  sword  of  Mohammed  and  the  Koran  are  the  most  stubborn 
enemies  of  civilization,  liberty,  and  truth  which  the  world  has  yet 
known.”  To  the  unprejudiced  mind  his  statement  is  a historical 
commonplace.  While  other  religions  and  systems  of  error  have 
fallen  before  the  advance  of  truth,  as  Dagon  before  the  ark  of  Je- 
hovah, Islam,  like  mighty  Goliath,  defies  the  armies  of  the  living  God 
and  the  progress  of  Christ’s  Kingdom ! In  three  continents  it  pre- 
sents an  unbroken  front  and  is  armed  with  a proud  and  aggressive 
spirit.  At  a very  conservative  estimate  there  are  200,000,000  Mo- 
hammedans— one  seventh  of  the  human  race ! Islam’s  dominion 
stretches — as  you  see  on  the  map — from  Sierra  Leone  in  Africa  to 
Peking  in  China,  and  from  the  steppes  of  Siberia  to  Zanzibar  and 
Sumatra.  In  China  there  are  20,000,000  Moslems ; in  some 
places  north  of  the  Yang-tzu  River  one  third  of  the  people  belong 
to  that  faith.  In  India  there  are  62,000,000  Mohammedans ; 
and  the  real  problem  to-day  is  not  “Krishna  or  Christ,”  but  Moham- 
med or  the  Messiah.  One-seventh  of  the  whole  population  of  Asia 
is  Moslem.  Every  third  man,  woman,  or  child  in  Africa  is  a be- 
liever in  Mohammed.  It  is  a world  problem.  The  great  task  to 
which  Christ  summons  His  Church  at  the  beginning  of  the  twentieth’ 
century  is  the  evangelization  of  the  Mohammedan  world. 

The  hour  is  ripe.  The  situation,  despite  long  neglect  and  al- 
most universal  apathy  in  many  Christian  circles,  so  far  from  being 
discouraging,  is  full  of  hope  and  pregnant  with  unprecedented  op- 
portunities. To  speak  of  them  in  detail  here  is  impossible;  but  I 
will  attempt  to  crowd  them  into  an  outline — a sevenfold  call  of  op- 
portunity— and  may  God’s  spirit  drive  the  call  home  to  each  of  you 
for  meditation  and  prayer  and  action. 

I.  The  present  political  division  of  the  Mohammedan  world 
is  a startling  challenge  of  opportunity. 

When  we  remember  Lord  Curzon’s  remark*  that  “the  Moham- 
medan conception  of  politics  is  not  so  much  that  of  a state-church 
as  of  a church-state,”  how  great  has  been  the  fall  of  Islam  since  the 

^Persia,  vol.  i,  p.  509. 


220 


OPPORTUNITIES  FOR  EVANGELIZING  MOHAMMEDANS  221 


beginning  of  the  past  century!  She  has  practically  lost  her  tem- 
poral power  and  never  again  will  the  Crescent  rule  the  world.  The 
area  of  the  present  caliphate  has  dwindled  to  smaller  proportions 
than  it  was  at  the  time  of  Mohammed’s  death.  Suleiman  the  Mag- 
nificent would  not  recognize  in  the  Ottoman  provinces  that  which 
was  once  a world-kingdom.  Only  18,000,000  out  of  200,000,000 
Moslems  are  under  the  political  control  of  the  Sultan. 

One  hundred  and  twenty-four  million  Moslems  are  under  Chris- 
tian rule  or  protection — over  one-half  of  the  Moslem  world.  King 
Edward  VII,  Queen  Wilhelmina,  and  the  Czar  of  Russia  hold  the 
balance  of  power  in  the  Mohammedan  world.  There  are  a quarter 
of  a million  Moslems  in  the  Philippines  under  the  American  flag, 
while  France  exercises  political  control  over  nearly  all  Mohamme- 
dan Northwest  Africa.  Christian  rule  has  not  always  been  favor- 
able to  missions  among  Moslems ; and  yet  it  means  generally  a free 
press,  free  speech,  and  liberty  to  confess  Christ.  Purely  Mohamme- 
dan rule  means  an  enslaved  press,  no  freedom  of  speech,  and  death 
for  the  apostate  from  Islam.  God’s  providence  has  opened  doors 
everywhere  in  Moslem  lands,  and  the  political  factor  is  nearly  every- 
where favorable  to  the  spread  of  Christianity.  The  Dutch  Govern- 
ment has  wisely  changed  its  attitude,  and  now  favors  missions  to 
Moslems  as  safest  from  a purely  political  standpoint.  May  we  not 
hope  that  Christian  England  will  soon  do  the  same  in  the  Egyptian 
Sudan  and  in  West  Africa? 

II.  A consideration  of  the  languages  spoken  by  Moslems  to- 
day is  a further  proof  of  unprecedented  opportunity. 

Once  the  Mohammedan  world  was  Arabian ; now  it  is  polyglot. 
The  Koran  is  an  Arabic  book  and  has  never  been  translated  by  Mos- 
lems into  other  languages  for  religious  use.  It  is  an  unknown 
tongue,  and  it  speaks  a message  that  cannot  be  understood  by  three- 
fourths  of  the  Mohammedan  world.  The  segments  on  the  diagram 
of  languages  tell  their  own  story.  What  spiritual  comfort  can  the 
20,000,000  Chinese  Moslems  derive  from  the  Arabic  which  they  re- 
peat daily  in  their  prayers  ? How  little  of  the  real  meaning  of  Islam 
is  plain  to  the  62,000,000  Moslems  of  India,  nearly  all  ignorant  of 
Arabic  ! But  the  Bible,  sharper  than  any  two-edged  Saracen  blade, 
which  is  our  weapon  of  warfare — the  Bible  speaks  all  languages 
and  is  the  best  printed  and  cheapest  selling  book  in  the  world.  This 
universal,  everlasting,  glorious  Gospel  is  not  handicapped  as  is  the 
Koran,  which  by  form  and  matter  is  wholly  and  hopelessly  provin- 
cial. The  Beirut  Press  has  issued  over  a million  volumes  of  the 
Arabic  Scriptures  since  it  was  founded.  The  demand  for  the  ver- 
nacular Bible  in  Arabia,  Persia,  and  the  Turkish  Empire  is  phenom- 
enal. Not  only  has  the  Bible  been  translated  into  every  Moslem 
tongue,  but  a large  and  important  body  of  Christian  literature,  con- 
troversial and  educational,  is  ready  for  Moslems.  This  is  specially 
true  of  Arabic,  Persian,  Turkish,  Urdu,  and.  Bengali,  the  chief  lit- 


222  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

erary  languages  of  Islam.  Every  Mohammedan  objection  to  Chris- 
tianity has  been  met  in  printed  apologetic,  and  these  weapons  hava 
been  tried  and  not  found  wanting.  What  magnificent  opportunities 
there  are  to-day  to  establish,  enlarge,  and  endow  mission  presses  in 
the  chief  Moslem  centers.  Those  now  in  existence  are  overtaxed; 
they  clamor  for  men  and  means  to  meet  the  demand  for  books.  Who 
can  estimate  the  possible  power  of  Christian  journalism  in  Egypt  for 
Moslems  or  of  a colportage  system  that  would  reach  all  who  read  in 
India?  Here  is  a call  for  the  student  with  literary  tastes  and  talent 
for  organization.  Not  without  reason  does  the  Koran  always  speak 
of  Christians  as  “the  people  of  the  Book.”  Ours  is  the  opportunity 
to  prove  it  by  carrying  the  Book  to  every  Moslem  in  the  world.  We 
can  afford  to  leave  the  verdict  to  the  Moslem  himself. 

III.  The  disintegration  of  Islam  calls  for  immediate  world- 
wide evangelization. 

Not  only  have  the  literary  weapons  been  forged  and  the  Sword 
of  the  Spirit  prepared  for  the  conquest,  but  the  ranks  of  the  enemy 
are  breaking.  Mighty  and  irresistible  forces  are  at  work  in  Islam 
itself  to  prepare  the  way  for  the  coming  of  the  King.  Thousands 
of  Moslems  have  grown  dissatisfied  with  their  old  faith,  and  of  tens 
of  thousands  we  can  say : 

“Far  and  wide,  though  all  unknowing, 

Pants  for  Thee  each  human  breast; 

Human  tears  for  Thee  are  flowing, 

Human  hearts  in  Thee  would  rest.” 

I have  attended  a meeting  of  the  Babis  in  Bagdad  which  was 
a most  pathetic  illustration  of  the  literal  truth  of  those  lines.  The 
philosophical  disintegration  of  Islam  is  due  to  the  fact  that  Moslems 
everywhere  are  groping  in  the  dark  to  find  their  way  home  and  to  the 
Father’s  heart,  but  they  have  lost  the  way.  The  Wahabi  Movement 
in  Arabia,  the  wide-spread  teaching  of  false  Mahdis  and  Messiahs, 
the  growth  of  mysticism,  and  the  undermining  of  the  old  orthodox 
Islam  by  the  rationalistic  New  Islam — all  these  are  signs  of  the  com- 
ing dawn  and  are  pregnant  with  opportunity.  From  every  quarter 
comes  the  testimony  that  the  attitude  of  Moslems  toward  Christian- 
ity has  changed  for  the  better  in  the  past  decade.  In  India,  Islam 
has  abandoned  controversial  positions  which  were  once  thought  im- 
pregnable. Instead  of  denying  the  integrity  of  the  Bible,  they  now 
write  commentaries  on  it!  Fanaticism  decreases  with  the  march  of 
civilization  and  commerce.  The  cradle  of  Islam  is  a mission  field, 
and  a railway  is  being  built  to  Mecca  by  the  Sultan  for  the  King  of 
Kings. 

IV.  Every  strategic  center  of  population  in  the  Mohammedan 
world  is  occupied  for  Christ. 

This  startling  fact  shows  the  guiding  hand  of  God  in  prepara- 
tion for  the  conflict  I took  the  “World’s  Almanac”  for  1906  and 


OPPORTUNITIES  FOR  EVANGELIZING  MOHAMMEDANS  223 


found  the  list  of  cities  which  have  over  100,000  inhabitants.  The 
following* — given  in  the  order  of  population — are  already  centers  of 
mission  work  through  printing  press,  hospitals,  school,  or  college : 
Calcutta,  Constantinople,  Bombay,  Cairo,  Haidarabad,  Alexandria, 
Teheran,  Lucknow,  Rangoon,  Damascus,  Delhi,  Lahore,  Smyrna, 
Cawnpore,  Agra,  Tabriz,  Allahabad,  Tunis,  Bagdad,  Fez,  Aleppo, 
and  Beirut.  This  is  not  a mere  coincidence  but  a fact  full  of  mean- 
ing, and  a challenge  of  God’s  providence  to  win  these  Gibraltars  of 
population  in  the  midst  of  the  teeming  millions  of  Islam  as  points  of 
vantage  for  Jesus  Christ  and  His  kingdom. 

The  efforts  carried  on  directly  or  indirectly  for  Moslems  in 
these  great  cities  prove  that  the  work  is  possible  under  all  conditions 
and  everywhere.  Visit  the  Cairo  schools,  the  Beirut  Press,  Robert 
College,  the  Bagdad  dispensary,  the  bazaar  preaching  at  Lahore, 
the  bookshop  at  Tunis,  or  the  hospital  at  Damascus,  and  you  can  see 
there  every  day  that  work  for  Moslems  is  full  of  encouragement. 
Yet  from  every  one  of  these  centers  the  call  is  loud  for  more  labor- 
ers. Nowhere  are  the  efforts  to  win  Moslems  at  all  commensurate 
with  the  opportunities.  And  besides  the  cities  mentioned,  time  would 
fail  us  to  tell  of  important  work  in  smaller  cities  which  command 
large  districts  in  Persia,  the  Nile  Valley,  Arabia,  the  Turkish  Em- 
pire and  in  all  Malaysia.  In  some  lands  which  fifty  years  ago  were 
without  a Protestant  missionary,  every  key  position  is  now  a mission 
station. 

V.  The  present  crisis  emphasizes  these  unprecedented  oppor- 
tunities. 

“Father,  the  hour  has  come;  glorify  thy  Son.”  It  is  now  or 
never,  for  Islam  is  not  only  strong  in  numbers,  but  is  conquering. 
It  is  increasing  numerically  to-day  in  India,  Burma,  the  Malay 
Archipelago,  and  especially  in  West  Africa,  Uganda,  the  Congo 
Free  State,  and  Northern  Abyssinia.  In  Burma  the  census  proves 
an  increase  of  thirty-three  per  cent,  in  the  last  decade.  In  the  Philip- 
pines there  are  250,000  Moslems.  Pastor  F.  Wiirtz  of  the  Basel 
Mission  in  a recent  pamphlet  sounds  the  alarm  of  a “Mohammedan 
Peril”  to  the  native  Church,  as  well  as  to  many  pagan  districts  in 
West  Africa.  The  situation  on  the  Gold  Coast  is  alarming;  in  one 
village  a native  preacher  and  his  entire  congregation  went  over  to 
Islam ! The  Rhenish  Mission  in  Sumatra  has  resolved  that  its  chief 
task  now  is  “to  occupy  in  time  those  heathen  districts  which  are  in 


*Cities. 

Calcutta  

Constantinople 

Bombay  

Cairo  

Haidarabad  . . 
Alexandria  . . . 

Teheran  

Lucknow  

Rangoon  

Damascus  .... 
Delhi  


Population- 
...  1,125,400 
. . 1,125,000 
. . 776,000 

570,062 
448,466 
..  319,766 

. ..  280,000 

' • • 264,039 

. . . 234,881 

...  225,000 

...  208,575 


Cities. 
Lahore  . . 
Smyrna  . 
Cawnpore 

Agra  

Tabriz  . . . 
Allahabad 
Tunis  ... 
Bagdad  .. 

Fez  

Aleppo  .. 
Beirut  ... 


Population. 
202,904 
201,000 
197.170 
...  188,220 

. . . 180,000 

. . . 172,032 

, . . 170,000 

...  145,000 

. . . 140,000 

...  127,150 

...  118,800 


224  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 


danger  of  falling  into  the  hands  of  Islam.”  The  Church  must  be 
aroused  to  the  seriousness  of  this  problem  and  realize  the  crisis. 
And  what  shall  we  say  of  those  lands  where  Mohammed’s  rule  over 
millions  of  hearts  has  never  been  challenged  and  where  vast  areas 
are  without  a single  missionary?  Surely,  if  anywhere,  then  here 
there  is  an  opportunity  for  pioneer  mission  work  and  to  carry  the 
Gospel  banner  where  it  has  never  been  planted.  The  very  dangers 
and  difficulties  of  such  untrodden  fields  will  be  an  irresistible  attrac- 
tion to  men  of  heroic  stamp. 

“So  near  is  grandeur  to  the  dust. 

So  close  is  God  to  man, 

When  duty  whispers  ‘Lo,  thou  must,’  1 
The  youth  replies,  ‘I  can.’  ” 

VI.  Results  already  achieved  echo  the  call  to  go  forward. 

Less  than  a century  ago  there  was  but  one  Protestant  worker  in 

any  Moslem  land ; at  that  time  apostacy  from  Islam  meant  death  to 
the  apostate.  Now  there  are  Moslem  converts  in  every  land  where 
work  has  been  attempted,  fanaticism  has  decreased,  and  many  con- 
verted Moslems  are  preaching  the  Gospel.  In  North  India  there 
are  nearly  200  Christian  pastors,  catechists,  or  teachers  who  are 
converts  or  the  children  of  converts  from  Islam.  There  is  hardly  a 
Christian  congregation  in  the  Punjab  which  does  not  have  some 
members  formerly  in  the  ranks  of  Islam.  Thousands  of  Moslem 
youth  are  receiving  a Christian  education  in  Egypt,  India,  Java  and 
Sumatra.  In  ten  years  the  attendance  at  the  dispensary  of  the 
United  Free  Church  of  Scotland,  near  Aden,  rose  from  8,000  to 
40,000  per  annum.  Villages  that  could  not  be  reached  safely  in 
Arabia  ten  years  ago  now  welcome  the  missionary.  At  Julfa,  Per- 
sia, on  Easter  Sunday,  1902,  there  were  seventeen  converts  from 
Islam  at  the  Holy  Communion ; and  this  land,  with  other  Moslem 
lands,  counts  its  martyrs  to  the  faith.  The  late  Dr.  Imad-ud-din, 
formerly  a Mohammedan  and  a determined  opponent  of  Christianity, 
enumerated  117  Christian  converts  of  distinction  in  India  who  for- 
sook Islam  for  Christ  as  he  did.  In  Sumatra  and  Java  there  are 
over  16,000  converts  organized  into  churches. 

VII.  Lastly,  the  inspiration  of  the  heroic  leaders  of  the  past  is 
ours. 

Raymund  Lull’s  prayers  and  tears  are  receiving  answer  now  in 
Tunis  and  Algiers.  He  was  the  first,  but  not  the  last,  missionary  to 
the  Moslems  of  Africa.  Henry  Martyn’s  life  did  not  “burn  out  for 
God it  became  a shining  light  for  all  Persia.  The  graves  of  Bishop 
French,  and  Keith-Falconer,  and  Peter  Zwemer  will  rivet  attention 
to  Arabia  until  it  is  won  for  Christ. 

Pfander’s  books  touch  the  Moslem  conscience  in  a dozen  lands 
to-day.  Mirza  Ibrahim’s  martyrdom  is  a rich  heritage  for  the  native 
Church  in  Persia;  Maxwell  Gordon’s  death  will  not  be  forgotten 


OPPORTUNITIES  FOR  EVANGELIZING  MOHAMMEDANS  225 

when  Afghanistan  opens  its  gates  to  Jesus  Christ.  As  we  look  over 
these  pioneer  fields  we  cry  out  our  Te  Deum : 

"The  glorious  company  of  the  apostles  praise  Thee, 

The  noble  army  of  martyrs  praise  Thee,” 

and  we  here  and  now  call  upon  the  Holy  Church  throughout  the 
world  to  rise  to  a new  crusade  and  win  back  the  Mohammedan 
world  to  Christ  in  this  generation.  God  wills  it.  "Father,  the  hour 
has  come;  glorify  thy  Son!”  Amen. 


THE  CONVENTION  SERMONS 

“The  Love  of  Christ  Constraineth  Us” 

“The  Final  and  Supreme  Authority  of  Jesus  Christ” 


THE  LOVE  OF  CHRIST  CONSTRAINETH  US” 


BISHOP  JAMES  M.  THOBURN,  D.D.,  INDIA 

This  text  at  first  sight  seems  to  be  a very  simple  one,  and  no 
term  employed  in  it  appears  to  need  any  definition ; and  yet  several 
questions  present  themselves  when  we  examine  it  closely.  For  in- 
stance, what  is  meant  by  the  phrase,  “the  love  of  Christ?”  Is  it  our 
love  for  our  Savior,  or  is  it  His  love  for  us,  or  is  it  His  love  in  us, 
i.  e.,  a work  of  divine  grace  in  the  believer’s  heart  which  makes  him 
a partaker  of  the  love  of  Christ  ? A careful  study  of  the  phrase  and 
its  content  makes  it  clear  that  it  is  in  this  third  sense  that  we  are  to 
understand  the  words.  If  we  apply  this  meaning  to  these  words,  a 
little  reflection  will  show  that  the  love  mentioned  is  unlike  any  other 
affection  known  among  men.  For  instance,  we  may  say  that  a 
mother  is  constrained  by  the  love  of  her  child,  but  this  expression 
has  only  one  meaning.  We  cannot  say  that  the  mother’s  love  is 
transferred  to  the  child,  and  the  reference  is  either  to  the  love  of 
the  child  for  the  mother,  or  of  the  mother  for  the  child.  But  the 
words  of  this  text  imply  something  different.  The  writer  evidently 
meant  that  the  love  of  Christ  becomes  a possession  of  the  believer 
and  exerts  a powerful  influence  upon  his  character  and  conduct.  In 
the  brief  time  at  my  disposal  I wish  to  explain  in  what  respect  the 
love  of  Christ  differs  from  all  other  affections  known  among  men, 
and,  if  time  permits,  to  say  something  about  its  constraining  power. 

First  then,  the  love  of  Christ  gives  its  possessor  a power  to  love 
the  unlovable.  It  is  not  natural  for  human  beings  to  cherish  affec- 
tion for  personalities  who  are  not  attractive  in  themselves.  We  all 
know  what  this  means,  because  we  meet  people  daily  who  are  good 
persons,  and  yet  we  do  not  discover  anything  in  their  characters 
which  attracts  us.  Others  meet  us  whose  characters  are  more  or  less 
repulsive,  and  we  instinctively  shrink  from  close* contact  with  such. 
Every  experienced  pastor  knows  how  this  is  illustrated  among  the 
members  of  his  church.  He  may  preach  with  all  fidelity  on  the  duty 
of  loving  one  another;  but  as  brass  and  tin  do  not  respond  to  the 
most  powerful  magnet,  so  the  hearts  of  even  good  people  sometimes 
fail  to  respond  with  a feeling  of  love  for  persons  of  a neutral  charac- 
ter. In  other  words,  too  many  Christians  find  their  hearts  still 
subject  to  natural  antipathies  to  a greater  or  less  degree.  When 
the  love  of  Christ  takes  full  possession  of  the  human  heart  it  over- 
comes— or,  perhaps  I should  say,  expels — all  feelings  of  this  kind 

229 


23O  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 


from  the  heart  of  the  disciple.  He  who  loves  as  his  Master  loves, 
can  say  with  truth, 

“These  arms  of  love  that  compass  me 
Can  all  mankind  embrace.” 


The  most  striking  peculiarity  of  the  love  of  Christ  is  that  it 
gives  its  possessor  the  power  to  love  an  enemy.  It  may  perhaps 
never  have  occurred  to  you  that  up  to  the  hour  that  Jesus  preached 
His  Sermon  on  the  Mount,  no  human  being  had  ever  heard  the 
statement  that  men  were  expected  to  love  their  enemies.  The  Jews 
were  astonished  when  Jesus  said  to  them,  “It  hath  been  said,  Thou 
shalt  love  thy  neighbor  and  hate  thine  enemy : but  I say  unto  you, 
Love  your  enemies.”  No  wonder  that  the  Jewish  hearers  were  sur- 
prised and  startled  at  such  an  announcement.  Zacharias,  the  son 
of  Barachias,  was  a good  man,  and  yet  when  the  Jews  in  their  frenzy 
disregarded  the  prohibition  of  violence  within  the  temple  inclosure 
and  took  his  life  there,  in  dying  he  used  this  awful  imprecation, 
“Jehovah  look  upon  it,  and  require  it.”  He  simply  exhibited  the 
spirit  of  his  age  in  his  dying  moments.  Many  ages  later  another 
prophet  of  God  was  teaching  in  the  temple  and  enraged  his  enemies 
precisely  as  Zacharias  had  done  centuries  before.  With  hearts  full 
of  madness  these  enemies  rushed  upon  him,  dragged  him  out  of  the 
temple  enclosure,  and  taking  him  down  the  narrow  street  through 
the  gate  that  still  bears  his  name,  on  the  steep  hillside  above  the 
brook  Kedron  “they  stoned  Stephen.”  In  a spirit  absolutely  unlike 
that  of  Zacharias,  the  later  martyr  prayed,  “Lord,  lay  not  this  sin 
to  their  charge.” 

What  caused  the  difference  between  the  dying  utterances  of 
these  two  holy  men  of  God?  The  Sermon  on  the  Mount  had  been 
preached;  Pentecost  had  come;  the  Spirit  had  burned  this  love  of 
Christ  into  the  heart  of  Stephen  until  it  was  all  aglow,  and  we  see 
him  dying  precisely  as  his  Master  died.  A new  power  had  entered 
the  world,  and  it  was  one  of  the  elements  of  the  love  of  Christ  of 
which  we  are  speaking. 

In  the  next  place  the  love  of  Christ  contains  a redeeming  ele- 
ment which  impels  its  possessor  to  help  universal  humanity  in  all 
its  troubles.  It  is  a prompting  to  feed  the  hungry,  to  comfort  the 
sorrowing,  to  clothe  the  naked,  to  care  for  the  orphan,  to  strengthen 
the  weak,  to  range  oneself  on  the  side  of  the  oppressed  and  needy 
everywhere — in  short,  to  be  a helper  to  universal  humanity.  This 
again  is  something  which  was  new  to  our  world.  It  was  first  illus- 
trated in  the  person  of  Christ  and  later  in  the  lives  and  labors  of 
His  disciples,  from  the  day  of  Pentecost  forward.  It  is  here  that  we 
find  the  secret  of  the  missionary  enterprise — an  enterprise  which  is 
prompted  by  motives  which  are  as  broad  as  the  love  of  Christ  itself. 
It  makes  the  missionary  a man  of  wide  sympathies,  far  reaching 


“the  LOVE  OF  CHRIST  CONSTRAINETH  US"  23 1 

views,  and  quenchless  zeal  for  the  glory  of  God  and  for  the  ele- 
vation of  the  human  race. 

In  the  next  place,  the  simple  words  of  our  text  call  our  attention 
to  the  constraining  power  of  this  wonderful  love.  The  word  “con- 
strain” means  to  hem  in  a pathway  so  that  those  who  walk  in  it  can 
turn  neither  to  the  right  nor  to  the  left.  The  way  before  them  may 
be  a very  plain  way,  but  those  who  walk  in  it  keep  one  supreme  ob- 
ject in  view  and  are  not  diverted  by  issues  perhaps  not  bad  in  them- 
selves, but  not  connected  with  the  supreme  purpose  of  love  which 
has  been  chosen  by  the  pilgrims  in  the  way.  The  love  of  Christ  is 
stronger  than  any  other  affection,  or  than  all  other  affections  com- 
bined. It  keeps  the  mind  and  heart  of  the  disciple  fixed  on  the  goal 
which  his  Master  has  placed  in  view,  which  cannot  be  made  second- 
ary by  anyone  who  is  striving  to  obey  with  all  his  heart. 

My  dear  friends,  this  brings  us  to  the  practical  bearing  of  this 
sublime  text  upon  your  own  relation  to  your  Master  and  upon  your 
future  service  as  His  disciples.  If  your  hearts  are  swayed  with  the 
love  of  Christ,  your  sympathies  will  be  at  this  moment  going  out 
toward  the  myriads  of  the  nations  for  whom  He  died,  and  who  are 
just  as  much  the  objects  of  His  love  at  this  moment  as  when  He 
was  here  on  earth.  Your  love  and  sympathy  will  flow  outward  in 
sympathy  with  the  Master’s.  He  died  to  save  the  nations ; are  you 
willing  to  live  for  their  salvation?  Does  the  love  of  Christ  con- 
strain you  to  give  yourselves  for  this  great  enterprise,  the  interests 
of  which  have  brought  us  together  here?  He  wishes  only  good  for 
you  and  will  give  you  the  best  place  in  this  wide  world,  but  it  must 
be  of  His  choosing.  He  has  marked  out  every  little  twig  on  which 
a sparrow  is  to  rest  to-night,  to-morrow  night,  and  three  weeks 
hence.  He  has  counted  the  very  hairs  on  your  heads ; He  knows 
all  the  anxieties  that  pass  through  your  hearts;  He  sees  all  the 
temptations  which  are  rising  up  to  turn  you  aside  from  the  pathway 
of  duty  here,  there  and  elsewhere ; and  He  has  marked  out  a path 
for  you  which  will  be  a pathway  of  light  on  earth  and  will  lead  you 
up  to  the  realms  of  glory  above. 

It  is  for  you  to  determine  this  question  above  all  others : Does 
the  constraining  love  of  Jesus  Christ  move  me  to  give  my  heart  to 
Him,  to  be  used  possibly  in  some  distant  land  and  just  as  possibly 
in  this  city  of  Nashville?  We  never  know  the  future;  if  we  begin 
to  plan  some  great  thing  for  ourselves,  it  will  never  come  to  pass ; 
but  if  the  real  thought  with  each  one  of  us  is,  “How  can  I find  the 
pathway  which  the  Master  chooses  for  me?”  then  each  one  of  us 
will  find  the  one  place  in  the  universe  for  which  he  is  exactly  adapted. 
One  of  the  grandest  descriptions  of  the  better  world  to  be  found  in 
the  Bible  is  that  in  which  the  disciples,  saved  from  earth,  “follow  the 
Lamb  whithersoever  he  goeth.”  This  is  to  be  our  privilege  forever. 

My  dear  friends,  when  I came  in  a little  while  ago  and  glanced 
over  this  great  audience,  I wondered  if  I could  really  talk  for  half 


23 2 STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

an  hour  in  a way  which  would  profit  one  and  all.  I lifted  my  heart 
to  God  and  remembered  the  assurance  that  the  Master  would  be 
with  me  forever.  It  was  for  me  to  speak  in  His  name,  and  in  that 
name  I speak  to  you  now.  He  stands  beside  me.  An  eye  of  flame  is 
looking  through  each  heart  in  this  vast  audience.  Forget  that  you 
see  me  here ; close  your  eyes  if  need  be,  but  in  your  heart  of  hearts 
be  assured  that  the  Master  is  here,  is  looking  through  your  soul, 
that  He  is  making  an  impression  upon  you  which  will  never  be  ef- 
faced unless  you  prove  unfaithful  to  Him  and  turn  back  from  His 
service.  At  least  ioo  persons  who  are  listening  to  me  now  are  sum- 
moned through  my  voice  to  His  service  in  some  distant  land.  I do 
not  know  whether  it  is  India,  or  Tibet,  whether  it  is  Korea,  or  the 
Island  of  Borneo,  or  Central  Africa ; I know  nothing  about  it  at  all, 
but  I do  know  that  God  has  put  a message  upon  my  lips  and  in  my 
heart  to  not  less  than  ioo  persons  who  are  here  now,  some  of  whom 
will  be  in  distant  lands  before  the  close  of  another  year,  and  others 
perhaps  not  for  five  years  or  more.  If  the  call  is  there,  if  the  im- 
pression has  been  made,  if  you  feel  in  your  heart  of  hearts  this 
morning  that  Jesus  Christ  has  found  you,  found  you  anew,  that  His 
eye  of  love  is  fixed  upon  the  inmost  recesses  of  your  heart,  then  re- 
member that  you  might  as  well  try  to  blot  out  eternity  as  to  blot  out 
the  fact  the  Son  of  God  has  come  to  you  this  morning  with  a mes- 
sage directly  from  His  Father’s  throne. 

Will  you  respond?  Will  you  give  your  hearts  to  Him  if  He 
calls?  Can  you  lay  your  hand  upon  your  heart  this  morning,  look 
up  into  the  clear  blue  sky  and  say,  “I  am  sure  that  Jesus  Christ  is 
not  calling  me?”  And  if  you  cannot  do  that,  then  before  you  close 
your  eyes  in  sleep  to-night,  let  the  matter  be  settled  between  your 
soul  and  God.  Cry  out,  “Speak  Lord,  for  thy  servant  heareth,”  and 
God’s  response  will  come.  It  may  come  in  so  gentle  a whisper  that 
you  can  hardly  believe  that  it  is  from  the  upper  skies ; it  may  come 
in  a voice  of  thunder;  it  may  come  through  a providence  that  will 
startle  you  and  all  your  friends ; but  it  is  a great  deal  more  probable 
that  Jesus  Christ,  who  when  here  on  earth  was  one  of  the  simplest 
of  simple  men  in  His  daily  life  and  who  if  living  now  would  walk 
our  streets  so  quietly  that  no  one  would  recognize  Him  at  all— it  is 
more  likely  that  it  will  come  to  you  quietly  and  true  to  His  own 
character,  for  He  is  a Son  of  man  still.  He  will  talk  with  you 
while  you  pray,  while  you  meditate,  while  you  walk  the  streets ; 
wherever  you  may  be  at  the  time,  the  word  will  come. 

And  as  I have  given  you  the  call  from  Him  this  morning,  I now 
beseech  you  as  I close  to  deal  with  this  as  the  greatest  crisis  in  your 
life,  as  the  one  thing  in  which  there  must  be  no  mistake.  Do  not 
be  swayed  by  any  mere  impulse.  If  it  is  from  God  it  will  stay  with 
you.  The  first  time  that  the  thought  ever  came  to  me  that  I might 
be  needed  in  this  field  was  five  years  before  the  call  really  came.  I 
was  never  able  to  shake  it  off,  but  it  kept  on  and  on  until  at  last  the 


THE  FINAL  AND  SUPREME  AUTHORITY  OF  CHRIST  233 

voice  of  the  Church  came  to  me,  saying,  “Will  you  go?”  I went 
immediately  to  the  Master  for  guidance,  and  almost  before  I could 
ask,  there  came  such  a manifestation  of  the  love  of  Christ  and  of  His 
personal  presence,  that  through  all  the  forty-seven  years  that  have 
passed  since,  whatever  else  I have  doubted,  I have  never  doubted 
that  Jesus  Christ  called  me  to  be  His  messenger  on  the  other  side  of 
the  globe.  And  so  I say  to  you,  my  dear  friends,  again  and  again 
and  again,  the  very  same  Jesus  that  called  me  is  standing  beside  me 
now.  He  has  not  left  me  through  all  these  years.  Through  my  lips 
of  clay  He  sends  you  this  message — this  call.  Will  you  go?  God 
help  you  to  make  a decision  that  will  fill  your  hearts  with  joy  through 
all  eternity. 


THE  FINAL  AND  SUPREME  AUTHORITY  OF  JESUS 

CHRIST 

BISHOP  WILLIAM  F.  MCDOWELL,  D.D.,  CHICAGO 
“WHATSOEVER  HE  SAITH  UNTO  YOU,  DO  IT  ” 

These  are  all  personal  terms.  “Cut  them  and  they  will  bleed.” 
He  is  the  Person  of  the  “invincible  supremacy.”  He  is  the  Sover- 
eign Master  of  life.  The  long  debate  is  over.  Final  authority  over 
life  lies  not  in  the  Church,  nor  in  the  Bible,  nor  in  the  Christian 
consciousness.  God  in  Christ  has  final  authority.  I will  work  with 
the  Church  because  it  is  His.  The  Bible  is  good  because  it  comes 
from  Him  and  infallibly  leads  to  Him.  There  is  no  debate  with 
Him.  He  is  Lanier’s  Sovereign  Seer  of  Time.  With  Charles 
Lamb  we  will  stand  as  Shakespeare  enters  and  kneel  at  the  approach 
of  Jesus. 

Once  on  this  soil  men  were  slaves  of  other  men.  At  the  close 
of  this  Convention  I dare  write  under  all  your  names,  “Slaves  of 
Jesus  Christ.”  We  are  at  the  feast.  The  world  waits  for  life’s  wine. 
Once  more  His  mother  speaks  as  to  the  older  servants,  “Whatso- 
ever he  saith  unto  you,  do  it.”  All  the  words  are  emphatic.  There 
is  no  argument.  Silence  and  obedience  are  imperative. 

He  not  only  came  to  save  all  men;  He  came  to  save  the  whole 
man.  He  restored  the  individual.  His  passion  was  not  for  truth 
so  much  as  for  personality.  Problems  concern  us — the  social  prob- 
lem, the  missionary  problem,  and  others.  Men  concerned  Him. 
He  was  always  seeking  to  create  character.  We  are  back  again 
to  His  problem  and  His  method.  Only  better  men  can  do  better 
work.  Dr.  Peabody  puts  it  in  a sentence  when  he  says,  “The  more 
intricate  is  the  machinery  of  the  world,  the  more  competent  must 
be  its  engineers.”  Earlier  than  the  question  of  what  kind  of  work 


234  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 


you  are  going  to  do  is  the  question,  What  kind  of  men  and  women 
are  you  going  to  be? 

Now  go  back  to  Christ’s  first  great  sermon.  It  has  been  called 
the  Magna  Charta  of  the  Kingdom.  Under  that  fine  phrase  little 
men  seek  and  seize  large  plans  and  forces  as  though  they  could 
control  them.  But  what  was  the  thing  that  the  people  felt  that  day 
as  this  new  prophet  went  on?  What  lingered  in  their  memories 
as  they  broke  up  and  went  away?  A new  prophet  had  spoken,  a 
new  message  had  come,  but  above  all,  a new  self  had  risen  upon 
the  horizon.  Some  would  remember  one  sentence  and  some  an- 
other, but  the  one  sentence  that  each  would  remember,  sounding 
in  their  hearts  “like  the  mellow  lin-lan-lone  of  evening  bells,”  werq 
the  words,  “Ye  therefore  shall  be  perfect,  as  your  heavenly  Father 
is  perfect.”  They  knew  the  commandments  which  they  had  broken 
and  kept.  They  knew  the  great  names  of  their  noble  history.  Some 
of  them  had  tried  to  be  as  good  as  Abraham,  or  Moses,  or  David. 
Some  of  them  had  succeeded  without  much  difficulty. 

But  here  was  a new  ideal.  It  stood  there  “a  living  definition” 
before  them.  Here  was  a command  with  a promise  fulfilled  stand- 
ing there.  The  new  theology  of  Jesus  was  for  the  sake  of  the  new 
humanity  of  Jesus.  Afterward  many  words  will  be  spoken  and 
written;  many  things  will  be  done;  miracles  will  be  wrought  upon 
life  and  person;  crosses  will  be  carried  and  graves  opened;  but  it 
will  all  be  a proof  of  this  consuming  passion  for  personality.  Holy 
Spirit  and  Holy  Bible  will  be  given  that  holy  men  may  come  to  be. 

Big  enterprises  need  big  men.  Small  men  sieze  them  and  both 
are  ruined.  Holy  enterprises  need  holy  men.  Unclean  hands  lay 
hold  of  them  to  their  eternal  hurt.  What  one  shall  carry  to  slum 
or  heathen,  whether  it  will  be  worth  while  to  go  to  slum  or  heathen, 
will  depend  upon  what  one  is.  I know  a city  missionary  who  brings 
only  activity  to  his  task.  His  hands  are  busy  but  empty.  He  can 
distribute  apples  and  potatoes  to  the  poor,  but  the  fruit  of  the  Spirit 
is  lacking.  He  has  forgotten  that  Christ’s  first  passion  is  for  a man. 
The  man  of  the  twentieth  century,  like  the  man  of  the  first,  must 
give  Jesus  sovereign  power  in  his  life.  Oh,  it  is  pitiful  to  see  one, 
however  earnestly,  touching  empty  hands  with  empty  hands;  pitiful 
to  see  one  standing  in  slums  or  heart  of  heathendom  himself  un- 
spiritualized and  helpless. 

There  is  an  ancient  Jewish  legend  that  the  true  pronunciation  of 
the  name  of  God  has  been  lost,  and  that  whoever  recovers  it  will 
hold  in  his  hand  the  secrets  of  nature  and  the  hearts  of  men.  It  is 
more  than  a legend.  There  came  one  who  did  pronounce  that  Eter- 
nal Name  with  the  true  filial  accent,  heart  of  Son  answering  to  heart 
of  Father,  character  of  Son  answering  to  character  of  Father,  life 
of  Son  answering  to  life  of  Father,  and  in  His  hand  were  the  secrets 
of  nature  and  the  hearts  of  men.  Tossing  waves  grew  quiet  at  His 
word,  deaf  ears  and  blind  eyes  opened  as  He  spoke,  the  dead  arose  at 


THE  FINAL  AND  SUPREME  AUTHORITY  OF  CHRIST  235 


His  command ; men  in  trade  and  men  at  work  followed  Him  when 
He  told  them  to,  the  poor  clung  to  Him  in  love,  the  weak  in  faith, 
the  rich  in  adoring  worship.  Character  gave  Him  power.  What 
He  did  flowed  from  what  He  was.  He  knew  how  to  pronounce  the 
ineffable  Name  and  the  world  is  at  His  feet. 

“I  know  of  a land  that  is  sunk  in  shame, 

Of  hearts  that  faint  and  tire; 

And  I know  of  a name,  a name,  a name, 

Can  set  this  land  on  fire. 

Its  sound  is  a brand,  its  letters  flame, 

I know  of  a name,  a name,  a name, 

Will  set  this  land  on  fire.” 

Men  and  women  of  the  colleges,  do  you  know  how  to  pro- 
nounce this  Name?  The  world  waits  to  hear  it  again,  spoken  in 
the  Christlike  tone  with  the  Christlike  accent.  Do  you  see?  He 
must  be  final  authority  in  the  realm  of  personal  life.  He  must 
determine  what  you  are.  There  He  stands  saying  quietly,  “Ye 
therefore  shall  be  perfect,  as  your  heavenly  Father  is  perfect.”  And 
there  stands  His  Mother  saying,  “Whatsoever  he  saith  unto  you, 
do  it.” 

In  the  realm  of  personal  life  the  significant  word  is  character, 
and  the  ideal  is  Christian  perfection.  In  the  realm  of  relations,  the 
key  words  are  love  and  service.  In  that  other  realm  He  said,  “Ye 
shall  be  perfect;”  in  this  realm  of  relations  He  says:  “This  is  my 
commandment,  That  ye  love  one  another.”  “And  whosoever  will 
be  chief  among  you,  let  him  be  your  servant.”  There  he  was  the 
living  definition  of  personal  character.  Here  He  is  the  living  defini- 
tion of  a perfect  life  in  perfect  relations.  The  best  definition  of 
Christian  ethics,  I think,  is  this  from  Dr.  Newman  Smyth,  “Chris- 
tian ethics  is  the  science  of  living  well  with  one  another  according 
to  Christ.”  It  is  a science  of  living  well,  which  is  personal;  the 
science  of  living  well  with  one  another,  which  is  social;  and  all  ac- 
cording to  Christ. 

Holiness  is  not  an  end  in  itself,  nor  does  it  end  in  itself.  When 
it  does,  it  becomes  stale  and  rancid.  Holiness  is  character;  right- 
eousness is  character  in  relations  and  activity.  Holiness  is  life; 
righteousness  is  holiness  with  a towel  girt  about  its  loins,  washing 
weary  feet.  Holinesss  is  strength;  righteousness  is  holiness  clean- 
ing lepers,  opening  blind  eyes,  carrying  a cross  up  Calvary.  This 
is  the  new  test.  We  shall  not  make  many  more  new  creeds;  we 
shall  make  a new  earth  wherein  dwelleth  righteousness  and  peace 
and  love.  A friend  of  mine,  saint  and  scholar,  spent  all  of  a long 
life  trying  in  his  thought  to  adjust  two  of  God’s  attributes  to  one 
another.  Meantime  God’s  children  were  out  of  relation  all  about 
him. 

The  new  learning  must  not  only  have  the  scientific  spirit;  it 
must  have  the  humane  spirit.  It  must  bring  learning  to  life,  the 


236  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

humanities  to  humanity.  A university  professor  has  defined  the 
college  to  be  “the  place  for  the  passionless  pursuit  of  passionless 
intelligence.”  A college  president  complained  to  me  in  1898  of 
the  absence  of  the  Greek  spirit,  and  mourned  that  some  of  his  boys 
had  given  themselves  for  people  of  the  Cuban  grade.  A beautiful 
young  woman  came  home  on  commencement  day  holding  her  di- 
ploma in  her  fair  hands,  and  saying  with  immeasurable  weariness 
of  tone,  “I  hate  all  this  talk  about  the  masses.”  Next  to  Luther, 
Goethe  was  the  greatest  of  the  Germans;  but  Theodore  Parker 
blistered  Goethe  with  a sentence,  “Tell  me  what  he  ever  did  for 
humanity.”  Joseph  Mazzini  heard  someone  described  as  a good 
man,  and  cried  out,  “Whom,  then,  has  he  saved?” 

A good  many  men  care  more  to  be  counted  as  defenders  of 
the  faith  than  to  be  known  as  defenders  of  the  weak.  They  are 
philosophers,  not  philanthropists,  lovers  of  truth  but  not  lovers  of 
men.  Jesus  is  not  supreme  in  their  relations.  Lepers  are  disagree- 
able; cloisters  are  safer  than  streets.  The  charming  man  seeking 
eternal  life  looks  at  the  poor  and  goes  back  to  his  gold.  Meantime 
to  fisherman  and  scholar,  to  man  from  the  desert  and  to  man  from 
the  college,  Jesus  is  forever  saying,  “This  is  my  commandment, 
That  ye  love  one  another.”  This  is  the  true  categorical  imperative 
for  life.  Everywhere,  at  all  times,  the  strong  personality  must  be 
given  in  full,  free  offering  to  the  human  cause.  It  is  easy  to  get 
mixed  on  one’s  pronouns.  Jesus  kept  them  straight.  “For  their 
sakes  I sanctify  myself.”  God  makes  large  investment  in  the  soul 
of  a man  and  expects  large  return  in  the  services  of  the  man. 

The  rich  young  ruler  had  his  chance.  He  was  offered  the 
opportunity  to  lend  a hand,  to  help  and  to  follow.  He  might  have 
been  Sir  Galahad.  But  he  would  not  have  gone  into  extension 
work  in  the  factories.  He  would  not  have  gone  into  University 
Settlement  at  the  stockyards.  He  would  not  have  followed  the 
Oxford  Club  to  the  jails  and  the  collieries.  He  had  the  desire  for 
perfection  but  not  the  passion  for  humanity.  He  would  have  liked 
a first-class  experience,  but  was  not  willing  to  offer  a first-class 
service.  He  was  willing  to  give  Jesus  supremacy  in  his  character, 
but  not  in  his  relations  or  his  activities.  He  will  be  no  missionary, 
home  or  foreign.  Once  came  to  him  “the  moment  to  decide,  and 
the  choice  went  by  forever.” 

The  New  Testament  is  forever  being  written.  You  do  not  wear 
a turban  and  an  Oriental  robe,  but  an  Oxford  cap  and  gown.  You 
look  like  that  far-off  youth  as  Hoffman  has  painted  him.  How  will 
you  go  into  the  record?  You  desire  perfection.  You  are  asking 
the  good  Master  for  it.  You,  too,  have  a clean  life  behind  you. 
You,  too,  have  great  possessions.  But  when  the  new  Tenth  of 
Mark  is  written,  how  will  you  get  into  it?  Will  you  shirk  and  fall, 
or  obey  and  triumph?  Will  you  march  into  the  record  like  a dis- 
ciple, or  sneak  out  of  it  like  a coward? 


THE  FINAL  AND  SUPREME  AUTHORITY  OF  CHRIST  237 


On  Chinese  Gordon’s  monument  in  St.  Paul’s  Cathedral,  proud 
England  has  inscribed  this  epitaph,  “Who  at  all  times  and  every- 
where gave  his  strength  to  the  weak,  his  substance  to  the  poor,  his 
sympathy  to  the  suffering,  and  his  heart  to  God.”  Well  may  old 
England  gather  young  England  about  the  monument  of  her  dead 
hero  who  gave  Jesus  Christ  supremacy  over  both  life  and  relations. 
Henry  George  and  Cardinal  Manning  were  talking  together.  “I 
love  men  because  Jesus  loved  them,”  said  the  Cardinal.  “And  I 
love  Jesus  because  He  loved  men,”  was  Mr.  George’s  quick  reply. 
It  really  does  not  matter  which  way  you  go  to  it,  only  that ‘you 
do  actually  go  to  the  real  love  of  men.  This  kind  of  Christianity 
is  not  outgrown;  this  kind  has  not  yet  been  tried. 

The  law  of  Christian  character  is  the  law  of  perfection,  but 
the  law  of  Christian  perfection  is  the  law  of  loving  service  and 
sacrifice.  One  day,  in  conversation  with  Professor  Huxley,  Spencer 
said  to  Huxley,  “I  suppose  that  all  one  can  do  with  his  life  is  to 
make  his  mark  and  die.”  And  Huxley  replied:  “It  is  not  necessary 
to  make  one’s  mark;  all  one  need  do  is  to  give  a push.” 

Knowledge  of  Jesus’  social  teaching  is  not  the  same  as  the 
possession  of  Jesus’  social  passion.  The  student  tends  by  natural 
process  to  become  first  the  critic,  then  the  censor  of  humanity. 
Men  in  the  concrete  are  disagreeable  in  certain  conditions.  Lepers 
are  not  nice,  but  the  cleanest  hands  in  all  history  touched  the  leper 
in  his  foulness  and  the  beggar  in  his  rags.  “It  is  no  use  to  pray  for 
those  for  whom  we  are  not  willing  to  suffer.”  The  law  of  Jesus 
covers  love,  service,  and  sacrifice.  Having  loved  Plis  own  He  loved 
them  to  the  end. 

Do  you  want  to  know  what  the  college  student’s  Scripture  is? 
It  is  the  story  of  how  Jesus  went  into  the  synagogue  where  the 
dull  and  respectable  worshipers  were  piously  missing  the  whole 
secret  of  life  and  doing  it  in  the  name  of  religion.  He  reached 
back  into  their  old  literature  for  a passage.  It  had  once  been  alive. 
It  got  into  the  literature  because  it  had  once  been  alive. 
It  had  become  that  pathetic  and  unlovely  thing — “a  dead  letter.” 
Then  He  got  hold  of  it  and  made  it  vibrant  and  vital.  “The  Spirit  of 
the  Lord  is  upon  me,”  He  cried  out,  because  He  hath  anointed  me  to 
be  on  humanity’s  side.  He  left  out  of  the  quotation  the  allusion  to 
vengeance.  He  had  nothing  to  do  with  that.  He  was  here  for 
service,  not  vengeance.  Humanity  is  going  to  get  a chance.  O, 
young  Jew  sitting  there  in  the  synagogue;  O,  young  collegian  sit- 
ting here  in  the  tabernacle,  to  your  feet,  your  caps  in  the  air,  your 
scholar’s  robes  gathered  about  you — up,  up  with  Him!  Humanity 
is  going  to  get  a chance.  Lord  Shaftesbury’s  waifs,  Sam  Hadley’s 
bums,  Arnold  Toynbee’s  outcasts,  have  friends  at  last.  He  and 
we  are  for  them.  And  in  this  service  “the  Leader  is  fairest  and  all 
are  divine.” 

There  He  stands,  saying,  “Be  ye  therefore  perfect,  even  as  your 


238  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

Father  which  is  in  heaven  is  perfect.”  And  there  stands  His  Mother, 
saying,  “Whatsoever  he  saith  unto  you,  do  it.”  That  relates  to 
personal  life.  There  He  stands,  saying:  “Love  one  another.” 
“Whosoever  will  be  chief  among  you,  let  him  be  servant  of  all.” 
There  stands  His  Mother,  saying,  “Whatsoever  he  saith  unto  you, 
do  it.” 

Character,  relations,  activities — these  are  fundamental  catego- 
ries. In  the  realm  of  character,  Jesus  says  the  word  perfection, 
and  is  Himself  the  living  definition  of  the  term.  In  the  realm  of 
relations,  the  magic  words  are  love,  service,  and  sacrifice,  and  His 
whole  career,  from  youth  to  ascension,  is  the  living  illustration  of 
the  terms.  Now  such  character  as  Jesus  creates,  such  truth  as 
Jesus  reveals  and  teaches,  such  relations  as  Jesus  establishes,  must 
not  be  limited  either  in  time  or  locality.  These  by  their  very  nature 
are  destined  to  cover  the  ages  with  unwasting  power  and  to  cover 
the  world  in  imperial  conquest.  We  talk  much  about  individual 
work  for  individuals,  some  of  it  good,  some  wholly  bad.  It  is  per- 
fectly evident  that  He  meant  to  save  a man.  That  is  personal. 
That  He  meant  to  save  a town  is  social.  But  it  is  equally  evident 
that  He  meant  to  save  the  world.  That  is  missionary. 

Keep  steady  now,  if  you  can.  Pretty  soon  you  are  like  to  hear 
martial  music,  to  see  flying  banners,  and  to  catch  the  stirring  vision 
of  God’s  majestic  march  over  continents  and  through  centuries. 
There  will  be  thrones  and  crowns  and  scepters  flashing  before  your 
eyes,  if  you  will  only  open  them.  There  will  be  royal  robes  and 
marching  armies,  new  acts  of  the  apostles,  nations  born  in  a day, 
and  all  that.  He  entered  into  a program.  He  took  men  in  His 
grasp  and  transformed  them.  He  touched  character  with  power 
and  threw  upon  men  the  beauty  of  the  Lord.  He  took  all  life  into 
His  grasp.  He  threw  His  love  over  all  relations.  He  carried  the 
wide  world  upon  His  heart  and  His  cross. 

The  final  tests  for  men  and  churches  and  nations  are  these: 
Will  men  be  Christlike  men?  Will  they  live  in  Christlike  relations? 
Will  they  carry  out  Christ’s  plans  for  the  world?  It  is  the  whole 
program  or  none.  There  is  no  election  or  choice  here.  He  says, 
“Be  perfect.”  He  says,  “Love  one  another.”  He  says,  “Go  into 
the  whole  world.”  And  His  Mother  says  to  modern  servant  as  to 
ancient  servant,  “Whatsoever  he  saith  unto  you,  do  it.”  The  man 
or  the  nation  that  will  not  be  Christlike,  the  man  or  the  nation  that 
will  not  live  in  Christlike  relations,  the  man  or  the  nation  that  will 
not  be  missionary,  is  none  of  His.  God  will  take  away  the  glory 
of  His  presence  from  the  one  who  refuses.  This  is  the  law  of  the 
Kingdom.  There  is  nothing  so  imperative  or  so  terrible  as  grace 
like  this.  It  is  inexorable  like  fire  or  flood;  it  is  insistent  like  light, 
overwhelming  like  the  wrath  of  the  Lamb. 

You  cannot  read  Christ’s  message  and  stop  where  you  please. 
It  binds  you  as  with  a chain  and  carries  you  forward.  Visions 


THE  FINAL  AND  SUPREME  AUTHORITY  OF  CHRIST  239 


received  on  the  way  to  Damascus  carry  Paul  to  all  lands  and  over 
all  seas.  Men  cannot  now  see  Christ  and  turn  monk.  Nations  and 
churches  and  men  become  decadent  unless  they  have  the  mission- 
ary spirit.  The  Christian  truth  must  be  universal  or  nothing.  It 
is  no  local  or  provincial  thing.  Jesus  had  worlds  in  His  brain  and 
empires  on  His  heart.  It  is  so  with  His  true  disciples.  Eternal 
life  is  only  the  beginning.  Eternal  life  must  sell  and  give  to  the 
poor,  and  follow  Christ  in  all  lands,  up  new  Calvaries,  “With  the 
cross  that  turns  not  back.” 

What  shall  I do  to  inherit  eternal  life?  the  modern  college 
man  will  ask.  And  before  the  answer  is  complete,  he  will  be  stand- 
ing by  James  Hannington,  the  Cambridge  man,  or  Coleridge  Patte- 
son,  the  pure-minded  son  of  Eton,  or  Horace  Tracy  Pitkin,  who 
glorified  Yale’s  blue  flag  by  a missionary’s  life  and  a martyr’s  death 
in  China.  What  shall  I do  to  inherit  eternal  life?  So  you  will  ask, 
and  the  answer  will  come  when  you  take  your  place  in  East  London 
with  Arnold  Toynbee,  or  in  darkest  Africa  with  Robert  Moffat 
and  David  Livingstone.  Obedience  to  Christ  begins  by  giving 
Him  supreme  leadership  over  personal  life;  it  ends  only  in  sharing 
His  plan  to  redeem  the  whole  world. 

For  this  is  history’s  true  goal — the  Redeemer  of  the  man  is 
to  become  the  King  of  the  nations.  Our  time  is  full  of  politics  in 
far  East  and  far  West.  Nations  strive  for  the  mastery,  for  open 
doors  and  zones  of  influence.  Yellow  races  battle  with  white  races. 
The  nations  build  warships  and  enlist  vast  armies.  But  England 
will  not  finally  rule  the  world,  nor  Germany,  nor  Russia,  nor  China, 
nor  Japan,  nor  America.  The  goal  of  history  will  be  reached  when 
He  is  enthroned  upon  whose  vesture  and  thighs  is  written  King  of 
kings  and  Lord  of  lords. 

Personal  faith  must  become  a social  force  and  a missionary  im- 
pulse. There  is  no  stopping  when  you  begin  to  give  Jesus  sover- 
eignty in  your  life.  The  logic  of  the  Kingdom  drives  you  far  afield. 
This  obedience  gives  motive  to  life  and  outcome  to  all  creeds.  “I 
believe  in  God  the  Father  Almighty,  and  in  Jesus  Christ  His  only 
Son,  our  Lord.”  Therefore  I will  be  by  God’s  grace  a Christlike 
man;  therefore  I will  love  all  men  and  be  the  servant  of  all;  in  me 
all  men  shall  get  their  chance;  therefore  I will  right  all  wrong  and 
shun  all  ease;  therefore  I will  take  up  my  cross  and  follow;  there- 
fore at  His  word,  in  company  with  Him,  I will  go  to  the  earth’s 
end,  so  that  the  last  man  shall  know  His  name.  This  is  the  logic 
of  his  personal  creed.  I have  found  my  life  in  Jesus  Christ,  there- 
fore I will  lose  it  in  holy  service  and  sacrifice.  He  came  that  I 
might  have  the  personal  vision  and  power  of  perfection.  I will 
go  that  the  personal  may  become  the  universal.  I accept,  that 
at  home  and  abroad  I may  share.  Do  you  see? 

There  He  stands,  saying,  “Be  ye  therefore  perfect,  even  as 
your  Father  which  is  in  heaven  is  perfect.”  And  there  stands  His 


240  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 


Mother,  saying,  “Whatsoever  he  saith  unto  you,  do  it.”  There  He 
stands,  saying,  “Love  one  another.”  “Whosoever  will  be  chief 
among  you,  let  him  be  your  servant.”  There  He  stands,  saying, 
“Go  ye  therefore,  and  make  disciples  of  all  the  nations.”  It  is  per- 
sonal, it  is  social,  it  is  missionary. 

Let  us  clasp  hands  with  one  another  and  with  Him  in  solemn 
pledge  and  covenant  that  we  will  hear  what  He  says  and  that  we 
will  do  it;  that  we  will  obey  Him  in  our  lives,  in  our  relations,  and 
in  our  activities;  that  we  will  obey  Him  in  small  college  and  great 
university;  that  we  will  obey  Him  by  day  and  by  night,  on  land 
and  on  sea,  at  home  and  abroad;  that  we  will  obey  Him  until  cities 
and  towns  and  continents  shall  say  again  that  He  has  come;  that 
we  will  obey  Him  until  He  sits  on  the  throne  of  the  world  and  rules 
in  love;  that  we  will  obey  Him  until  the  last  man  knows  His  name; 
that  we  will  obey  Him  in  life,  obey  Him  in  death,  obey  Him  until  we 
stand  on  the  shining  heights  and  cast  our  crowns  before  Him.  This 
is  the  word,  “Whatsoever  he  saith  unto  you,  do  it.” 


CALLS  TO  PERSONAL  SERVICE 


The  Story  of  the  Cambridge  Intercollegiate  Christian 
Union 

Not  Pressed  Men,  but  Volunteers 
Showing  Men  the  Door 
Which  Side  of  the  Street? 

Inconclusive  Thinking 
A Doctor’s  Reasons  for  Going  to  China 
“Ye  are  Not  Your  Own” 

Am  I My  Sister’s  Keeper  ? 

The  Surrender  of  Life  to  the  Lord  Jesus  Christ 
Proportion  in  Vision 


THE  STORY  OF  THE  CAMBRIDGE  INTERCOLLEGIATE 
CHRISTIAN  UNION 


SIR  ALGERNON  COOTE,  BART.,  IRELAND 

I have  been  introduced  as  the  president  of  the  Hibernian 
Church  Missionary  Society;  but  I would  rather  speak  to  you  men 
to-day  as  an  old  Cambridge  University  man  who  some  thirty  years 
ago  saw  the  beginning  of  a wonderful  work  at  Cambridge  which 
has  gone  on  spreading  to  this  present  time.  It  was  the  work  of 
personal  service;  the  appeal  made  to  us  just  now  is  for  personal  ser- 
vice. It  was  a work  of  personal  service  for  the  benefit  and  blessing 
of  Cambridge  University.  It  has  been  an  inspiration  to  me  to  be 
among  you  at  this  Convention,  and  I gladly  came  more  than  3,000 
miles  to  get  a blessing.  Thank  God,  I have  received  that  blessing. 
Will  you  forgive  me  if  for  a moment  or  two  I invite  you  back  to 
that  period  thirty  years  ago,  when  God  did  a great  work  in  Cam- 
bridge University? 

Six  under  graduates  knelt  in  prayer.  There  had  been  in  Cam- 
bridge for  some  time  the  University  daily  prayer-meeting,  attended 
mostly  by  men  who  were  out  and  out  for  Christ.  Six  of  the  com- 
mittee of  that  daily  prayer-meeting  knelt  in  prayer,  and  asked  God 
to  show  them  how  something  more  might  be  done  for  Cambridge. 
As  we  rose  from  our  knees,  one  of  the  number  quoted  the  words, 
“Launch  out  into  the  deep.”  We  felt  that  it  was  a message  from 
God.  What  should  we  do?  We  determined  to  take  the  largest  hall 
then  to  be  obtained  in  Cambridge — a hall  capable  of  holding  about 
1,300  men — and  we  also  determined  personally  to  ask  every  Uni- 
versity student  in  Cambridge  to  attend  a Gospel  meeting  on  Sunday 
evening  in  that  hall.  We  invited  to  address  that  meeting  Mr.  Stev- 
enson Blackwood,  afterward  Sir  Arthur  Blackwood,  who  some 
years  before  that  had  been  the  means  of  leading  me,  a young  man, 
to  Christ.  We  decided  to  ask  him  to  Cambridge,  and  he  came. 
Every  undergraduate  and  every  student  had  been  personally  in- 
vited. I do  not  mean  that  a card  was  put  into  the  man’s  door  and 
left  there,  but  the  one  who  had  undertaken  to  ask  him  went  until 
he  found  him;  whatever  the  consequences  might  be,  whatever  the 
language  used  might  be,  he  went  until  he  found  him. 

When  that  Sunday  evening  came,  thirty-one  years  ago,  and 
Mr.  Stevenson  Blackwood  stood  up  in  the  Guild  Hall  and  spoke, 

243 


244  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

half  the  University  of  Cambridge  was  present  to  hear  him.  I sat 
near  the  door  and  saw  those  men  pour  in  in  their  caps  and  gowns. 
It  is  the  University  custom  that  these  shall  be  worn  on  Sunday. 
Mr.  Blackwood  stood  up  and  said,  “I  am  going  to  speak  to  you 
men  on  the  secret  of  true  happiness.”  He  did  not  lead  audibly  in 
prayer,  but  much  prayer  had  been  made  before  he  came  to  speak 
to  these  men.  Not  half  a dozen  of  them  left  the  meeting  before 
its  close.  Mr.  Blackwood  concluded  with  prayer,  and  the  result 
of  that  meeting  was  that  many  of  those  men  were  led  to  give  their 
hearts  to  God.  And  a further  result  of  the  meeting  was  the  for- 
mation of  the  Cambridge  Inter-Collegiate  Christian  Union,  which 
I should  like  to  explain  to  you. 

We  determined  that  every  college  in  Cambridge,  where  an  out 
and  out  Christian  man  could  be  found,  should  be  represented  on 
that  Union — one  such  man  from  each  college  to  be  on  the  execu- 
tive committee — and  we  found  in  sixteen  out  of  the  seventeen  col- 
leges in  Cambridge  such  men.  Before  many  terms  had  passed,  the 
seventeenth  college  had  also  its  representative.  The  Cambridge 
Intercollegiate  Christian  Union  then  formed  has  gone  on  from  that 
time  to  this,  organizing  Bible  circles  in  the  different  colleges,  ar- 
ranging for  evangelistic  efforts,  and  for  conferences  for  Christian 
work  in  the  University.  We  had  one  such  conference  with  Oxford 
University  during  the  following  year  when  nine  or  ten  Oxford  men 
came  to  attend  it,  and  a very  blessed  time  it  proved.  Every  “Fresh- 
men’s term,”  that  is,  the  October  term,  when  eight  hundred  to  a 
thousand  new  men  come  up  to  Cambridge,  Gospel  addresses  were 
arranged  for,  and  from  that  time  to  the  present  such  addresses 
have  been  regularly  given  with  very  satisfactory  results  from  every 
point  of  view. 

The  Oxford  Inter-Collegiate  Christian  Union  came  into  exist- 
ence the  year  after  the  Cambridge  one  was  started,  and  the  Dublin 
Inter-Collegiate  Christian  Union  a year  after  that.  I am  thankful 
to  have  with  me  here  my  son,  who  is  a member  of  Dublin  Univer- 
sity and  who  has  in  his  rooms  a Bible  circle  every  week.  “What 
hath  God  wrought?”  It  was  God’s  message,  “Launch  out  into 
the  deep.”  The  night  was  the  time  to  fish;  the  shore  was  the  place 
from  which  to  fish.  In  the  morning  Jesus  said,  “Let  down  the  net 
for  a draught.”  The  net  fell  in  obedience,  and  see  the  result.  Little 
streams  flow  into  and  make  up  the  mighty  river.  I thank  God  for 
your  wonderful  Convention.  Over  on  the  other  side  we  have  simi- 
lar gatherings.  “Instead  of  thy  fathers  shall  be  thy  children!”  May 
God  make  the  Christian  students  of  the  United  States  and  Canada 
to  be  indeed  princes  in  the  fathers’  stead. 

The  Cambridge  Inter-Collegiate  Christian  Union  invited  Mr. 
Moody  and  Mr.  Sankey  in  1886  to  come  to  Cambridge.  A larger 
hall  had  been  built,  which  held  far  more  than  the  old  one,  and  this 
hall  was  filled  with  members  of  the  University  to  hear  Mr.  Moody 


NOT  PRESSED  MEN,  BUT  VOLUNTEERS 


245 


“preach  the  word”  to  them.  Out  of  that  meeting  came  the  seven 
Cambridge  men  of  whom  you  have  doubtless  heard  and  some  of 
whom  you  may  have  seen.  One  of  them  was  captain  of  the  Cam- 
bridge eleven,  another  the  stroke  of  the  Cambridge  eight.  These 
were  two  of  those  seven  who  decided  to  go  into  the  foreign  mission 
field  and  preach  the  Gospel  to  the  heathen. 

The  beginning  was  six  men  on  their  knees  in  prayer,  thirty 
years  ago.  The  message  “Launch  out  into  the  deep”  was  obeyed, 
and  what  faith  and  obedience  did  on  the  Sea  of  Galilee,  what 
faith  and  obedience  did  at  Cambridge,  faith  and  obedience  do  to-day, 
and  ever  will  do.  May  this  be  God’s  message  to  us  all,  “Launch 
out  into  the  deep,  and  let  down  your  nets  for  a draught.” 


NOT  PRESSED  MEN,  BUT  VOLUNTEERS 

THE  REV.  G.  T.  MANLEY,  M.A.,  CAMBRIDGE  UNIVERSITY 

Many  of  us  during  the  past  week  have  been  listening  in  the 
quiet  of  our  own  souls  to  the  voice  of  God  and  trying  to  find  out 
whether  He  would  have  us  serve  Him  abroad  or  at  home.  Before 
I go  further,  I would  beseech  you  to  use  those  cards*  which  you 
find  with  you.  It  was  when,  thirteen  years  ago,  I took  a paper 
similar  to  one  of  those,  found  between  the  leaves  of  a book,  and 
tried  to  put  down  the  reasons  which  were  keeping  me  from  the  for- 
eign field,  that  I found  I could  not  make  out  a clear  case  for  stay- 
ing at  home.  When  we  get  down  on  our  knees  before  God  the 
excuses  which  seem  to  us  strong  when  we  are  speaking  with  our 
brother  men  vanish  away  and  we  cannot  write  them.  Yet  if  we 
wish  to  retain  for  ourselves  the  names  of  men,  we  cannot  run  away 
from  a question  like  this;  surely  not  one  of  us  here  would  try  to 
evade  it  by  tearing  up  this  card  as  if  it  were  merely  a piece  of  paper. 
What  dishonesty  it  is,  if  we  dare  not  face  God  about  this  matter. 
Let  us  face  Him;  He  will  not  be  hard  with  us.  Let  us  face  Him 
and  put  down  honestly  the  reasons  which  are  keeping  us  back, 
and  if  they  are  unworthy  then  let  us  decide  to  go  as  missionaries. 

I think  it  is  possible  that  many  of  you,  during  the  week,  espe- 
cially at  some  of  the  solemn  meetings  which  we  have  had,  may 
have  come  to  the  point  where  you  were  willing  to  say  “I  will  lay 
everything  I have,  my  time,  my  talent,  my  reputation,  my  whole  life 
upon  the  altar.”  We  have  seen  Jesus  Christ  giving  up  all  for  us, 
and  we  have  determined  with  His  grace  to  give  up  all  for  Him,  and 

‘Blank  cards  having  two  columns,  one  to  contain  reasons  for  and  the  other  against 
being  a missionary,  had  previously  been  distributed. 


246  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 


vet  the  question  remains  with  us,  “Am  I called  to  the  mission  field? 
If  Jesus  Christ  could  stand  by  my  side  and  put  His  hand  upon  my 
shoulder  and  say,  ‘I  want  you  in  China/  I would  go;  but  is  He 
saying  that?”  I think  it  is  possible  that  some  of  us  have  an  exag- 
gerated idea  of  the  special  nature  of  the  call  to  the  foreign  field.  I 
look  back  at  some  of  the  great  historic  missionaries.  William  Carey 
said  that  his  call  consisted  of  an  open  Bible  before  an  open  map  of 
the  world.  That  call  comes  to  every  one  of  us.  Henry  Martyn 
had  the  idea  of  the  mission  field  first  suggested  to  him  by  his  own 
pastor,  Charles  Simeon,  who  said,  “Martyn,  aren’t  you  the  sort  of 
man  who  might  give  your  life  to  the  evangelization  of  India?”  and 
that  was  his  call.  Perhaps  there  are  not  a few  among  us  who  have 
had  a similar  call  from  some  of  our  fellow  students,  who  have  said 
to  us,  “Have  you  ever  thought  of  the  missionary  question?  Aren’t 
you  a man  who  might  go?”  David  Livingstone  said  that  he  had 
no  special  call;  he  had  no  special  enthusiasm  for  the  mission  field 
beyond  what  he  described  as  “a  strong,  overwhelming  sense  of 
duty.”  And  surely,  as  we  listened  to  those  appeals  last  night — ap- 
peals full  of  passion,  and  yet  not  one  whit  exaggerated — surely,  that 
“strong,  overwhelming  sense  of  duty”  came  over  some  of  you,  as 
it  did  over  me.  And  young  Keith-Falconer — a man  of  the  most 
brilliant  attainments,  son  of  a peer,  rich,  one  of  our  greatest  ath- 
letes, Cambridge  University  reader  in  Arabic — he  said,  “A  call, 
what  is  a call?  A call  is  a need,  a need  made  known,  and  the  power 
to  meet  that  need.” 

Can  it  be  that  any  among  us  are,  in  ignorance,  tempting  God? 
Are  any  of  us  saying,  like  the  Pharisees  of  old,  “We  would  see  a 
sign  from  thee”  ? Let  us  beware  how  we  ask  for  a sign.  Remember 
the  answer  that  was  given  them,  “An  evil  and  adulterous  genera- 
tion seeketh  after  a sign;  there  shall  no  sign  be  given  to  it,  but  the 
sign  of  the  prophet  Jonas.”  And  it  may  be,  if  we  are  asking  God 
to  speak  to  us  in  a way  in  which  He  has  never  spoken  to  us  before, 
that  God  will  reply  to  us:  “I  will  give  you  no  special  call;  if  you 
want  to  know  My  will,  consult  the  prophets.”  If  you  want  to  know 
the  will  of  God,  read  your  open  Bible.  There  you  will  find  what 
God  thinks  of  the  heathen  world.  There  you  will  be  told  that  Jesus 
Christ  is  even  now  sitting  at  the  right  hand  of  God,  and  we  are 
not  ignorant  of  His  thoughts.  He  is  sitting  there  until  His  enemies 
be  made  the  footstool  of  His  feet.  May  it  not  be,  my  brothers,  that 
Jesus  Christ  is  teaching  us  a lesson?  May  it  not  be  that  He  will 
not  have  pressed  men,  but  is  waiting  for  volunteers?  “Ye  have 
not  received  the  spirit  of  bondage  again  to  fear;  but  ye  have  re- 
ceived the  spirit  of  adoption,  whereby  we  cry,  Abba,  Father.”  No 
longer  need  we  wait  until  Jesus  shall  say,  “Go,  go.”  I repeat,  we 
do  not  want  to  be  pressed  into  His  service.  We  are  sons;  we  know 
His  will,  and  we  should  be  ready,  each  one  of  us  knowing  His  will, 
to  go  forward,  to  seek  the  most  difficult  work.  Surely,  this  is 


SHOWING  MEN  THE  DOOR 


247 


the  greatest  privilege  of  the  Christian,  that  we  are  not  pressed  into 
God’s  service,  but  that  as  sons  we  may  offer  ourselves  willingly 
unto  the  Lord  and  seek  the  most  difficult  part  of  the  work.  I believe 
that  Jesus  Christ  is  encouraging  the  heroic  within  us.  He  does 
not  want  pressed  men;  He  wants  volunteers. 


SHOWING  MEN  THE  DOOR 

MR.  EDWARD  W.  WALLACE,  TORONTO  UNIVERSITY 

Seven  years  ago  I entered  the  University  of  Toronto,  a pro- 
fessing Christian  man,  but  knowing  in  my  own  life  nothing  of  the 
power  of  a loving,  present  Savior.  I was  not  a free  man,  but  I was 
bound  as  a slave,  and  I had  come  to  the  point  where  I began  to 
doubt  whether  there  was  any  power  in  the  Christ  to  free  a man, 
in  this  life,  at  least,  from  sin.  It  is  a terrible  thing  to  doubt  the 
facts  of  Christ’s  life  and  some  of  the  fundamental  doctrines,  but 
the  most  terrible  thing  is  to  have  the  personal  experience  of  sin 
and  the  hopeless  feeling  that  there  is  no  power  in  heaven  or  earth 
that  can  free  a man  from  that.  I was  struggling  against  sin,  and 
at  last  I found  relief.  I remember  four  years  ago  last  autumn, 
during  the  Week  of  Prayer  in  our  college,  when  I realized  more 
than  ever  what  a life  of  hypocrisy  I had  been  living,  professing 
Christ  with  my  lips  but  denying  Him  with  my  life.  I realized  then, 
as  never  before,  the  awful  fact  of  sin,  and  went  through  an  expe- 
rience which  to  me  has  shown  what  hell  must  be;  but  by  the  help 
of  a friend  and  of  Jesus  Christ  Himself  I found  the  relief  that  I was 
looking  for,  and  was  able  to  come  to  Christ  just  as  I was.  I real- 
ized then  what  the  death  of  Christ  means  to  a man  to-day,  and  I 
found  in  Him  that  which  made  me  strong,  clean,  and  true. 

Then  I wanted  to  tell  the  other  men  whom  I knew  in  college 
of  what  had  happened,  and  gradually  there  came  to  me  the  desire 
to  spend  my  life  in  telling  men  who  are  struggling  with  the  same 
doubt  that  there  is  a power  in  Christ  that  can  save  a man.  Next 
came  the  question  whether  I should  spend  my  life  as  a minister 
of  the  Gospel.  I felt  that  I was  not  fit  for  such  a high  calling;  and 
then  the  thought  came  that  if  I was  to  follow  Christ,  every  or  any 
calling  must  be  a high  calling.  If  I was  not  fit  to  follow  Him  in 
one,  I was  not  fit  to  follow  Him  in  any.  I looked  for  a special  call, 
and  that  special  call  never  came.  The  Student  Volunteer  Conven- 
tion of  four  years  ago  was  held  in  Toronto.  Almost  by  accident 
I was  appointed  a delegate,  and  attended  those  meetings,  and  there 
my  question  was  settled.  I did  not  receive  the  definite  call  I ex- 
pected, but  I did  have  the  assurance  that  my  question  was  answered. 


248  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

I remember  sitting  in  the  gallery  one  evening,  as  Dr.  Ament  was 
speaking  of  the  awful  need  in  China.  He  told  us  of  the  old  baby 
cart  that  used  to  go  about  the  streets  of  Peking  with  its  old  driver, 
who  walked  beside  the  cart  and  picked  up  the  little  bundles  wrapped 
in  matting  and  tossed  them  into  the  cart  and  walked  on.  When 
he  had  gathered  them  all  up  he  went  outside  the  city,  and  there 
buried  them;  and  these  were  the  girl  babies  whose  parents  had 
cast  them  out  on  the  streets,  dead  or  dying,  to  be  torn  by  the  dogs 
until  morning.  I realized  then  that  there  was  a need  greater  than 
any  I had  ever  seen  or  known  before,  and  I wondered  whether  I 
might  be  allowed  to  help  to  meet  that  need  by  telling  those  people 
of  the  Savior  who  has  taught  us  to  love  one  another.  I could  almost 
imagine  that  I could  see  the  Christ  as  He  hung  upon  the  cross, 
and  could  hear  Him  say,  “I  did  so  much  for  you” — and  I knew 
what  He  had  done  for  me — “can  you  not  do  this  for  Me?”  I forgot 
about  fitness  or  unfitness,  and  I wanted  to  do  what  I could  for  Him 
and  for  those  people.  He  accepted  me,  and  to-day  I am  under 
appointment  to  go  out  to  that  country  and  do  what  I can  to  tell 
the  people  of  China  of  the  Savior  who  saves  from  sin. 

Fellows,  you  who  have  known  what  it  is  to  have  sinned  and 
what  it  is  to  have  a Savior,  is  not  that  fact  itself  a call  to  you  to  do 
what  you  can  for  those  who  most  need  you?  A friend  of  mine  was 
standing  on  the  top  of  one  of  the  sacred  mountains  in  China,  vis- 
ited annually  by  thousands  of  pilgrims,  and  he  noticed  one  man 
who  had  climbed  up  those  thousands  of  steps  upon  his  knees.  He 
said  to  him,  “What  are  you  looking  for?”  “O,”  he  said,  “I  am  look- 
ing for  heaven.”  “Have  you  found  it?”  “No,”  he  said;  “I  feel  and 
I feel,  but  I cannot  find  the  door.”  Jesus  said,  “I  am  the  door;  by 
me,  if  any  man  enter  in,  he  shall  be  saved,  and  shall  go  in  and  out, 
and  find  pasture.”  Those  who  most  need  that  door  are  groping 
blindly  for  it,  and  cannot  find  it,  but  you  and  I may  have  the  privi- 
lege and  the  joy  of  helping  them  find  that  door.  Is  there  anything 
in  life  that  can  be  comparable  to-day  with  that? 


WHICH  SIDE  OF  THE  STREET? 

MR.  W.  A.  TENER,  IOWA  STATE  COLLEGE 

“The  field  is  the  world ; and  the  good  seed,  these  are  the  sons 
of  the  Kingdom.”  Last  night  we  heard  in  very  certain  words  the 
declaration  of  war — multitudes  of  men  needed  to  man  the  outposts 
in  India  and  to  fill  the  gaps  in  the  skirmish  line  in  the  heart  of 
Africa.  We  must  capture  the  strongholds  of  Islam  within  the  next 
few  years  by  force  of  necessity.  We  must  man  the  posts  in  China 


WHICH  SIDE  OF  THE  STREET? 


249 


within  ten  years,  or  regard  the  task  of  evangelizing  that  great  peo- 
ple within  a generation  as  hopeless.  What  does  it  mean,  if  not  a 
holy  war?  And  this  morning  every  one  of  us  must  have  heard  in 
no  unmistakable  tones  the  call  for  warriors  to  go  into  this  great 
warfare. 

Now  the  time  has  come  for  us,  as  men,  to  say  whether  this 
Convention  shall  prove  a summons  to  win  the  victory  on  the  great 
battle-field  for  Jesus  Christ,  a call  to  man  those  great,  needy  posts 
and  to  go  out  to  the  firing  line,  where  fighters  are  most  needed. 
The  great  battle-field  in  our  generation  to  determine  what  type  of 
civilization  will  prevail  is  going  to  be  in  the  Orient;  and  as  men 
who  claim  to  stand  for  what  is  the  highest  power  of  civilization, 
we  ought  to  be  willing  to  enter  the  fray. 

Our  nation  to-day  is  on  trial  before  the  world.  A man  who 
returned  from  Japan  a few  years  ago  said  that  out  of  400  young 
American  business  men  in  a certain  city,  he  could  count  on  the 
fingers  of  one  hand  all  those  who  were  leading  clean,  chaste  lives. 
It  seems  to  me  that  there  cannot  be  any  more  definite  appeal 
than  the  call  which  comes  when  one  sees  his  country  thus 
misrepresented,  sees  the  flag  of  his  nation  dragged  in  the  mire,  and 
the  cause  of  Jesus  Christ  being  put  back  thousands  of  years  by  the 
lives  which  our  fellow  citizens  are  living  abroad.  If  men  must  go 
out  to  those  countries  east  or  west  or  south  of  us,  why  should  we 
not  send  men  willing  to  stand  for  Jesus  Christ  in  business,  in  the 
professions,  in  teaching,  or  in  the  ministry?  One  of  the  dearest 
friends  I have  is  a young  man  not  yet  thirty,  who  has  worked  his 
way  up  in  the  business  world  from  the  lowest  rung  of  the  ladder, 
and  he  is  now  receiving  a salary  of  $5,000  a year.  Recently  the 
company  for  which  he  works  gave  him  $40,000  dollars’  worth  of 
stock.  He  has  been  telling  me  what  a fool  I am  to  go  into  this  sort 
of  work.  He  wrote  me,  and  said:  “Bill,  it’s  hell  to  be  poor.  When 
I see  the  men  around  me  making  money  hand  over  fist  every  day, 
I am  resolved  to  get  more  of  it.  It  is  getting  on  my  nerves,  honest.” 
Men,  have  you  got  that  sort  of  a purpose?  You  may  have  it;  you 
know  as  well  as  I do  where  it  will  lead  to,  and  the  awful  deadening 
influence  of  commercialism.  I could  not  refrain  from  sitting  down 
almost  immediately  and  replying  in  all  reverence,  “It’s  hell  without 
Christ.”  And  when  I think  of  the  millions  of  young  men  across 
the  waters — men  whom  Gailey  and  Barber  and  Helm  tell  us  about — 
hundreds  of  men  in  the  great  colleges  of  India,  Calcutta,  and  in 
China,  and  in  Tokyo,  going  to  their  graves  through  their  own 
impurity,  I become  restless  until  I can  get  out  there  and  help  them. 
“It  is  getting  on  my  nerves,  honest.” 

A few  years  ago  I went  to  a summer  conference  prejudiced 
against  religious  work  as  a profession,  and  especially  against  this 
missionary  enterprise.  In  a few  days,  however,  I had  reason  to 
change  my  views,  and  the  proposition  came  very  plainly  before 


250  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 


me,  as  it  is  before  you  fellows  this  afternoon,  whether  I should  go 
to  the  foreign  field,  and  I had  to  reduce  this  world  of  ours  to  some- 
thing I could  see  with  my  own  vision.  So  in  imagination  I take 
a town  like  Nashville  and  divide  it  into  two  parts  by  its  main  street. 
On  one  side  every  man,  woman,  and  child  who  has  heard  of  Jesus 
Christ — has  had  the  opportunity  of  accepting  Him;  on  the  other 
side  not  a man,  woman,  or  child  has  ever  had  the  opportunity  of 
hearing  His  name  pronounced.  I conceive  myself  standing  at  the 
head  of  that  main  street  with  Christ  at  my  side,  and  asking  Him, 
“Where  should  a Christian  man  as  a farmer — for  that  is  what  I 
intended  to  be — as  a doctor,  as  a minister,  or  what  not,  go  to  live — 
on  which  side  of  that  street?”  I could  not  get  away  from  the  con- 
viction that  He  would  have  told  me  very  quickly  to  go  on  that  side 
of  the  street  where  not  a person  had  ever  heard  His  name  pro- 
nounced. I do  not  believe  this  afternoon  that  the  Pacific  Ocean 
and  the  Atlantic  Ocean  are  any  broader  in  the  sight  of  God  than 
one  of  these  streets  in  Nashville.  When  1 came  to  that  conviction, 
I thought  that  I would  wait  before  deciding,  and  get  the  opinion 
of  my  worldly  friends.  Yet  I knew  that  if  I waited  and  went  down 
from  that  mountain  of  vision  and  inspiration  before  deciding,  the 
chances  were  nine  out  of  ten  that  I would  never  decide  to  go  to  the 
foreign  field.  And  I knew  that  if  I waited  and  did  not  decide,  and 
the  impulse  which  had  been  the  best  that  ever  came  to  me  should 
pass,  I would  go  back  to  my  college  the  next  year  and  my  life 
would  be  worthless  for  advancing  the  Kingdom  of  Christ. 

There  is  a time  for  us  to  think,  men,  a time  to  plan,  and  a time 
to  act.  We  have  been  thinking  of  this  problem  in  our  mission  study 
classes.  We  have  surveyed  the  plans  of  campaign  which  these 
men  have  brought  to  us  from  the  field,  and  now  is  the  time  to  act. 
God  grant  that  we  may  act  rightly  as  if  Christ  were  at  our  side.  I 
beg  of  you  not  to  decide  this  question,  nor  sign  a declaration  card, 
because  we  or  any  person  has  asked  you;  but,  men,  if  you  feel  that 
this  is  a thing  which  you  ought  to  do,  a thing  that  Christ  would 
have  you  do,  for  the  sake  of  Christ,  for  your  own  sakes,  for  the 
sake  of  the  men  back  in  college  that  you  know  you  have  got  to 
help,  don’t  go  back  without  deciding  this  great  question. 

There  is  one  other  thing  which  helped  me  to  reach  my  decision; 
it  is  that  story  which  Speer  has  told  us.  You  have  heard  of  the 
expedition  that  Great  Britain  sent  to  Ashanti.  The  Colonel,  in 
talking  to  his  men  about  the  proposition,  said:  “Not  many  of  you 
will  return  alive  who  go  on  this  expedition.  We  are  not  going  to 
command  any  man  to  go.  We  are  going  to  call  for  volunteers.” 
He  added,  “Any  man  who  will  volunteer  to  go  will  please  step  one 
pace  to  the  front.”  The  Colonel  turned  his  head  to  give  the  men 
time  to  think  and  act,  and  when  he  looked  around  again  a flash  of 
indignation  ran  over  his  cheek  as  he  saw  the  line  as  solid  as  it  had 
been  before,  and  he  said,  “What!  the  Scotch  Guards,  and  not  a 


INCONCLUSIVE  THINKING 


251 


volunteer?”  A man  stepped  forward  from  the  ranks,  and  touching 
his  hand  to  his  cap,  said,  “Colonel,  the  whole  line  has  stepped 
forward.”  And  men  of  North  America,  what  a great  thing  it 
would  be  for  our  institutions,  for  our  own  lives,  for  our  countries, 
what  a tremendous  thing  it  would  be  for  the  Kingdom  of  Christ, 
if  we  could  so  see  this  vision  and  behold  the  greatest  of  all  leaders 
that  we  could  reply  to  Him,  “Captain,  the  whole  line  has  stepped 
forward.”  Fellow  students,  the  time  has  come,  if  we  are  going 
to  bring  our  Watchword  to  a reality,  that  every  man  in  this  hall  this 
afternoon  must  step  forward  and  say  as  the  song  has  it : 

“The  Son  of  God  goes  forth  to  war. 

His  Kingly  crown  to  gain; 

His  blood-red  banner  streams  afar, 

Who  follows  in  His  train?” 


INCONCLUSIVE  THINKING 

MR.  FRANK  V.  SLACK,  UNIVERSITY  OF  PENNSYLVANIA 

I have  heard  it  said,  and  I believe  truly,  that  the  great  thing 
for  a man  is  not  that  he  should  become  a foreign  missionary,  but 
that  he  should  do  the  will  of  God.  I can  very  easily  see  how  there 
are  a good  many  men  here  this  afternoon  for  whom  the  two  things 
are  separate  and  distinct.  I am  equally  positive  that  there  are 
scores,  even  hundreds,  of  other  men  here  in  this  auditorium  foi 
whom  the  question  of  becoming  a foreign  missionary,  and  the  ques- 
tion of  doing  the  will  of  God  are  indissolubly  linked  together — who 
cannot  do  the  one  thing  without  doing  the  other. 

May  God  pity  us  if  we  are  putting  off  the  divine  call  by  an 
indefinite,  flabby  decision  to  do  the  will  of  God;  because  I know 
what  I am  talking  about,  since  I once  was  in  that  attitude  myself. 
I said,  “Yes,  I will  go  where  God  wants  me  to  go.”  But  all  the 
time  I was  making  a reservation  in  my  life  and  saying  that  I would 
not  look  at  the  foreign  missionary  proposition.  Fellows,  you  and 
I have  no  right  to  take  that  attitude.  What  do  we  want?  Do  we 
want  more  knowledge?  We  have  been  having  it  crammed  into 
us  for  the  last  four  days.  Do  we  want  more  of  the  love  of  God  in 
our  hearts  and  more  of  love  for  Jesus  Christ?  We  can  have  that 
for  the  asking.  What  we  do  want,  above  all,  I believe,  is  to  face 
this  question  as  men  who  are  honest  intellectually  and  spiritually. 
We  have  no  right  to  hold  this  question  off  any  longer,  those  of  us 
who  have  been  thinking  of  it  for  a long  time.  I am  persuaded  that 
a good  many  men  here  have  had  this  question  before  them  for  the 
last  month,  or  year,  or  two  or  three  years,  and  they  are  just  holding 
off  because  of  indecision  that  they  have  no  right  to  tolerate.  You 


252  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

and  I must  think  clearly;  and  whatever  we  decide  as  the  result  of 
our  thinking,  when  we  have  fought  the  thing  through,  then  there 
is  but  one  thing  to  do,  namely,  come  up  to  the  point  which  we  have 
reached  in  our  thinking. 

Fellows,  I believe  that  every  one  of  us  is  mightily  anxious  to 
reach  the  very  highest  that  God  has  for  us.  I do  not  believe  that 
there  is  a man  here  who  wants  to  take  any  lower  position  in  life 
than  God  would  have  him  take.  I do  not  believe  that  any  one  of 
us  here,  if  we  are  thinking  clearly  about  the  matter,  will  tell  God 
that  the  thing  He  is  planning  for  us  is  too  big;  that  it  makes  toe 
many  demands  upon  us;  that  it  calls  for  too  much  of  what  we  arc 
pleased  to  think  of  as  self-sacrifice.  If  we  know  what  we  are  doing, 
if  we  are  using  our  minds  as  God  would  have  us  use  them,  we  will 
want  to  take  the  very  best  and  highest  that  God  can  give  us,  even 
though  we  do  not  see  how  we  are  going  to  meet  all  the  require- 
ments of  the  place  that  God  has  for  us  and  that  may  come  to  us. 

I believe  that  there  are  a good  many  men,  especially  in  the 
Eastern  colleges,  who  have  looked  into  this  question  pretty  care- 
fully, and  who  have  by  the  same  habit  of  inconclusive  thinking  that 
dominates  their  intellectual  life  simply  held  it  at  a distance,  and 
have  refused  to  do  the  one  thing  necessary  to  put  them  in  proper 
touch  with  God.  It  is  time  for  us  to  renounce  such  an  attitude. 
We  are  done  with  that  sort  of  thing.  The  time  has  come  to  act, 
to  get  right  at  this  matter,  and  to  go  to  the  limit  of  what  we  know 
and  believe.  I was  thinking  of  a story  that  I heard  some  time  ago. 
It  had  to  do  with  the  early  history  of  Christianity  in  the  Roman 
Empire,  when  the  order  went  out  that  Christianity  should  be  blotted 
out  in  the  Empire,  and  especially  in  the  Roman  army.  The  order 
went  forth,  too,  that  every  soldier  in  the  army  should  be  made  to 
bow  before  the  statue  of  the  Emperor  and  pour  a libation  to  him, 
or  be  put  to  death  in  any  way  the  commander  saw  fit.  Up  in  North- 
ern Gaul  a centurion  had  a band  of  a hundred  men,  the  greater 
proportion  of  whom  were  Christians,  and  the  Christians  were  the 
finest  men  in  his  band.  He  was  sorry  when  he  received  the  order, 
but  he  was  obliged  to  carry  it  out.  He  lined  his  men  up  in  single 
file,  and  had  them  pass  before  the  emblem  of  the  Emperor;  and 
as  these  men  came  up  in  front  of  the  emblem,  each  one  took  the 
cup  and  poured  the  libation  and  then  passed  to  the  right,  if  he 
were  not  a Christian;  if  he  were  a Christian,  he  declined  the  cup 
and  passed  to  the  left.  When  the  work  was  done,  there  were  forty 
picked  men  of  the  legion  standing  at  one  side,  on  the  left;  and  the 
centurion  commanded  them  to  go  out  in  the  middle  of  the  lake, 
which  was  frozen  over,  and  there  to  die  by  freezing.  As  they  went 
these  men  marched  and  sang  this  song: 

“Forty  wrestlers  wrestling  for  Thee,  O Christ, 

Claiming  for  Thee  the  victory  and  from  Thee  the  crown.” 


a doctor's  reasons  for  going  to  china  253 

The  centurion,  who  was  not  a Christian,  and  who  did  not  under- 
stand this  strange  religion  which  made  men  so  brave  and  fine  and 
pure,  caused  a big  fire  to  be  built  on  the  shore  of  the  lake  in  the 
hope  that  they  might  repent  of  their  strange  action  and  come  back 
and  be  his  soldiers.  He  walked  up  and  down  in  front  of  that  fire 
hearing  the  little  group  chant  their  song;  and  presently  he  saw  one 
man  detach  himself  from  the  group  and  come  stumbling  across  the 
ice  and  up  the  bank  and  in  front  of  the  fire,  choosing  to  save  his  life 
and  to  lose  his  soul.  And  the  centurion’s  helmet  and  shield  clanged 
on  the  ground,  and  he  walked  out  on  the  ice  and  took  the  place  of 
the  traitor,  and  once  more  that  song  went  up  into  the  air: 

“Forty  wrestlers  wrestling  for  Thee,  O Christ, 

Claiming  for  Thee  the  victory  and  from  Thee  the  crown.” 


A DOCTOR’S  REASONS  FOR  GOING  TO  CHINA 

CYRIL  H.  HAAS,  M.D.,  UNIVERSITY  OF  MICHIGAN 

I wish  to  give  you  a few  reasons  why  I as  a Christian  physi- 
cian should  enter  into  the  practice  of  my  profession  in  a non-Chris- 
tian land. 

I.  The  first  of  these  reasons  is  because  it  is  the  dictate  of  mere 
common  sense.  I do  not  know  of  anything  which  we  talked  about 
more  in  our  senior  year  than  where  we  were  going  to  practice. 
When  I faced  the  last  day  of  my  senior  year,  I met  a man  who  told 
me  that  everything  was  congested.  I went  into  the  city,  but  found 
that  it  took  an  average  of  ten  years  for  a physician  to  become  self- 
supporting.  I went  into  the  country,  and  physicians  told  me  that  I 
could  do  no  surgery,  because  if  I attempted  it  I was  liable  to  make 
mistakes,  and  my  reputation  would  be  gone.  Where  was  a man 
going  to  practice?  I saw  in  the  “Journal  of  the  American  Medical 
Association”  that  we  were  pouring  out  of  our  medical  colleges 

6.000  young  men  every  year,  and  that  we  only  needed  a possible 

3.000  to  fill  the  vacancies  left  by  those  who  died.  I saw  that  the 
Committee  on  Medical  Education  in  this  country  was  seriously 
considering  the  printing  of  pamphlets  to  send  to  high  school  boys, 
urging  them  not  to  enter  the  medical  profession  because  the  great 
influx  of  students  there  made  it  impossible  for  them  to  find  room  in 
the  profession  in  this  country.  I think  that  it  is  nothing  more  than 
common  sense  for  a young  physician,  at  least  if  he  is  a Christian,  to 
look  to  some  other  country  than  this  for  practice. 

II.  The  second  factor  that  urges  me  to  go  to  another  land  is 
common  duty,  I have  many  times  seen  in  vision  a city  of  150,000 


254  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 


people  in  the  center  of  Asia,  outside  of  which  there  is  a little  hill, 
and  upon  that  hill  there  are  now  going  up  two  buildings,  one  to 
be  the  hospital  for  women  and  the  other  for  men;  and  from  that 
city  has  come  many  times  within  the  last  few  years  the  urgent  plea 
that  I go  out  there  and  be  one  of  the  physicians  in  that  city  where 
they  know  nothing  of  hygiene,  nothing  of  surgery,  nothing  of  asep- 
sis, nothing  of  the  great  remedies  which  we  have  to  alleviate  pain — 
nothing  but  squalor,  sin,  weakness,  sickness,  uncleanness.  Nothing 
but  common  duty  urges  me  to  go  out  there. 

III.  And  the  third  reason  why  I go  is  because  of  the  unique, 
unmeasured  privilege.  The  grandest  moment  in  my  life  will  be 
when  I stand  with  my  colleague  on  that  hospital  ground  and  the 
gates  are  flung  open  with  the  news  that  the  hospital  is  completed 
and  the  invitation  goes  out  to  that  city  of  the  Lord  under  Chinese 
government,  “Come  in!”  I met,  some  time  ago,  a Chinese  who  told 
me  of  the  necessity  of  having  a Chinese  name,  and  I said,  “Would 
you  christen  me?”  He  wrote  out  a name  in  Chinese,  and  I said, 
“What  does  it  mean?”  He  replied  with  this  translation  of  it,  “Amer- 
ican physician,  willing  to  help.”  I hope  to  go  out  some  day  to 
Chen-chou  Fu  and  be  an  “American  physician,  willing  to  help.”  I 
hope  to  see  some  day  under  the  touch  of  the  knife,  in  the  dispen- 
sary, at  the  bedside,  the  play  of  the  masterful  forces  of  Jesus  Christ, 
as  through  sympathy  and  tenderness  and  unselfish  service  His  own 
life  may  strike  deep  into  the  lives  of  those  who  know  Him  not. 
God  is  going  up  and  down  in  this  great  concourse  of  students,  lay- 
ing His  hand  upon  man  after  man,  medical  student  after  medical 
student,  calling  him  to  be  great  enough  and  big  enough  and  loyal 
enough  to  go  out  into  this  staggering,  sorrowing,  struggling 
world  and  be  to  it  what  Christ  was,  to  pity  it  as  Christ  pitied  it,  to 
love  it  as  Christ  loved  it,  and  to  serve  it  with  His  own  sacrificial 
heart.  God  calls  with  loving  patience  for  men  to  lay  their  lives 
alongside  of  the  tremendous  immeasurable  needs  of  the  non-Chris- 
tian countries  and  to  solve  the  awful  problem  of  human  suffering; 
and  as  I shall  set  sail  in  a little  while  for  that  great  Empire  of  China, 
I want  to  carry  with  me  from  this  hour  the  conviction  that  the 
men  here  at  Nashville  are  going  to  enter  into  a solemn  compact 
with  me  to  devote  their  lives,  especially  the  medical  students,  to  the 
solving  of  the  problem  of  human  suffering  in  the  non-Christian 
world. 


“YE  ARE  NOT  YOUR  OWN” 


THE  REV.  DONALD  FRASER,  GLASGOW  UNIVERSITY 

I wonder,  my  brothers,  if  the  reason  why  you  have  not  been 
hearing  the  call  to  the  foreign  field  is  not  just  this,  that  you  have 
not  got  a salvation  worth  passing  on.  While  we  recognize  the  truth 
of  all  that  Mr.  Speer  said  about  the  inadequacy  of  the  non-Chris- 
tian religions,  we  also  have  to  acknowledge  the  inadequacy  of  our 
own  faith;  and  because  we  have  nothing  to  give,  we  cannot  make 
up  our  minds  to  go.  My  brothers,  I want  to  say  at  the  very  outset 
that  for  you  there  is  no  appeal  for  the  foreign  service;  the  appeal 
to  you  is  to  be  loyal  to  Jesus  Christ,  to  find  out  that  there  is  a reality 
in  His  Kingship,  and  that  to  you  He  can  bring  deliverance  from  the 
power  of  sin. 

But  to  men  who  have  found  Christ  to  be  their  redemption,  I 
want  just  to  say  five  words,  “Ye  are  not  your  own.”  That  day 
when  you  stood  before  the  cross  of  Christ,  and  saw  in  the  eternal 
sacrifice  your  redemption,  on  that  day  you  ceased  to  be  your  own. 
Christ  claimed  you  as  His,  and  you  have  no  right  to  yourself.  On 
that  day  you  rose,  as  from  the  dead,  into  new  life,  to  live  for  God 
only.  Now,  that  is  what  Paul  means  when  he  says,  “Ye  are  not 
your  own,  for  ye  were  bought  with  a price;”  and  when  he  says  again 
that  he  is  called  as  the  servant  of  Christ.  If  you  men  have  come 
to  Christ  you  belong  to  Him.  I allow  no  lower  plane  for  conversion 
than  this,  that  it  means  allegiance,  that  it  means  serfdom  to  Christ 
only  as  the  Master,  and  you  have  no  right  to  anything  that  you 
can  call  your  own.  If  this  is  so,  what  does  it  mean?  What  does 
Christ  want  of  us?  Where  does  he  want  us  to  serve? 

I see  that  the  love  of  God  recognizes  no  limits;  that  in  His 
Kingdom  there  are  no  boundaries  of  caste,  color  or  continent. 
When  God  tries  to  express  love  He  expresses  it  in  the  language 
of  the  universe,  “God  so  loved  the  cosmos  that  He  gave  His  only 
begotten  son;”  and  if  you  are  going  to  come  into  some  apprecia- 
tion of  the  love  of  God,  you  must  recognize  that  by  your  redemption 
you  are  not  to  serve  another  nation,  nor  a denomination,  but  the 
world-wide  Kingdom  of  God.  Where  the  Kingdom  needs  you, 
there  you  must  serve.  My  brothers,  where  is  it  that  the  Kingdom 
is  needing  you  most?  Where  is  the  burden  heaviest?  Where  are 
the  laborers  fewest?  Find  out.  God  will  not  have  driftwood  for 
His  service.  You  cannot  drift  into  your  place  in  His  Kingdom. 

25  s! 


256  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

You  must  find  out  what  your  place  is  in  His  program,  and  when 
you  find  it  fulfil  it.  I know  that  Asia  and  Africa  are  far  away,  and 
it  is  hard  to  appreciate  the  needs  of  those  whom  you  cannot  see. 
Every  time  that  I come  home,  I feel  the  appeal  of  home  mission 
work,  and  I would  like  to  give  myself  to  city  mission  work  and  to 
try  to  solve  some  of  the  great  social  problems.  But,  brothers,  one 
goes  out  and  looks  sometimes  on  the  villages  and  valleys  of  Africa 
and  sees  there  men  and  women  without  love  for  Christ,  because 
there  has  never  come  to  them  one  single  man  of  God  with  the  mes- 
sage of  love  and  of  salvation,  and  then  you  feel  the  appeal  of  the 
world  for  Christ.  I feel  that  I must  stand  to-day  feeling  the  pathos 
of  that  cry  of  Asia  and  of  Africa,  and  call  to  you  brothers  to  pity 
those  who  perish  in  the  dark,  to  whom  no  man  goes  to  tell  of  Christ 
the  Deliverer.  If  you  have  found  that  Jesus  Christ  can  save  a man 
from  every  sin,  and  that  in  Christ  is  the  secret  of  eternal  life  and  of 
happiness,  then  do  not  let  your  love  be  narrower  than  the  love  of 
God,  nor  your  conception  of  the  Kingdom  more  national  than  the 
conception  that  God  has  for  His  Kingdom.  Be  willing  to  endure 
the  sufferings  of  Christ;  be  willing  to  sacrifice  every  ambition,  to 
go  from  home,  from  everything  that  you  count  dearest,  even  to 
death  itself,  if  only  by  your  sacrifice  Jesus  Christ  may  enter  into  His 
inheritance. 


AM  I MY  SISTER’S  KEEPER? 

MISS  UNA  M.  SAUNDERS,  SOMERVILLE  COLLEGE,  OXFORD 

As  we  stand  here  this  afternoon,  I wish  that  we  might  try  to 
get  in  our  minds  some  pictures  of  others  who  at  this  same  moment 
are  living  out  their  lives  as  in  the  pictures  that  have  come  to  us  in 
the  last  few  days.  At  this  moment,  it  may  be,  out  in  Africa,  there 
is  coming  down  one  of  those  hot,  steep  paths  a long  gang  of  those 
who  are  being  driven  down  to  the  coast,  even  to-day,  as  slaves ; and 
among  them  there  are  women,  tom  from  that  village  where  they 
have  lived,  by  those  Arab  slave-dealers,  away  from  the  place  where 
European  influence  controls  the  slave-trade,  and  to-day  they  are 
going  down  in  all  the  pain  and  the  agony  that  it  must  mean  to  them. 

And  then  we  turn  to  India,  and  we  think  to-day  of  some  city  in 
India  where  we  find  these  thousands  of  Hindu  girl  widows  living,  as 
we  have  heard  and  know,  the  life  of  a drudge,  wondering  and  won- 
dering why  they  should  be  condemned  always  to  be  the  servant  and 
the  slave  of  all ; why  in  their  past  life  they  should  have  been  thought 
to  have  done  some  such  evil  deed  that  they  lost  their  husbands  and 


AM  I MY  SISTER'S  KEEPER?  257 

their  husbands  had  died  because  of  their  sin.  Why  is  it?  they  ask. 
Why  ? And  there  is  no  one  to  tell  them  that  it  is  not  true. 

Then  we  turn  to  Japan,  and  we  think  of  those  girl  students 
there  of  whom  we  heard  the  other  day,  a pitiful  story,  of  girls  who 
to-day  in  civilized  Japan  are  selling  their  bodies  morally  for  the 
sake  of  intellectual  growth — an  awful  revelation  to  some  of  us, 
something  of  which  we  had  no  conception.  We  think  of  all  those 
countries,  and  we  get  before  us  the  fact  that  while  we  here  are  living 
in  the  light  and  the  joy  and  the  peace  of  Jesus  Christ,  at  this  mo- 
ment there  are  those  girls  like  yourselves  living  these  lives  from 
which  we  know  they  need  rescue,  though  they  may  not  know  it. 

And  now  the  question  which  I would  ask  you  is  the  question 
that  comes  to  us  in  the  Bible  itself,  a question  that  is  eternally  true, 
“Am  I my  brother’s  keeper?”  That  question  was  answered  by  two 
men  in  very  different  ways.  They  both  came  from  that  same  east- 
ern land,  though  centuries  divided  them ; and  one  denied  that  he 
was  his  brother’s  keeper,  and  the  other  was  full  of  the  sense  that 
he  was  his  brother’s  keeper  and  that  he  could  not  get  away  from 
that  marvelous  association  with  his  brother.  The  first  one  was  Cain, 
and  the  result  of  his  denial  that  he  was  his  brother’s  keeper  and 
that  he  had  any  responsibility  for  his  brother  is  given  in  these 
words,  “From  thy  face  shall  I be  hid.”  He  became  a fugitive  from 
the  face  of  God.  I sometimes  think  that  there  is  no  more  awful  sen- 
tence in  the  whole  Bible  than  that  sentence  of  spiritual  death — to  be 
a fugitive  from  the  face  of  God,  to  know  that  you  must  turn  your 
face  from  God,  that  you  may  not  look  upon  the  face  of  Him  who  is 
love,  and  that  you  are  doomed  to  be  a fugitive  and  escape  from  Him 
as  fast  as  possible. 

The  other,  the  one  who  accepted  the  fact  that  he  was  his 
brother’s  keeper,  who  identified  himself  with  his  brothers,  was  St. 
Paul.  Was  there  ever  a man  who  more  entered  into  the  fact  of  the 
solidarity  of  the  race  in  love?  a man  who  could  say  of  himself  that 
he  travailed  in  soul  for  those  who  did  not  know  Christ ; a man  who 
could  say  that  he  would  to  God  that  he  were  accursed  himself,  if 
only  he  might  save  his  fellow  men;  a man  who  was  knit  in  heart 
and  in  spirit  with  all,  whether  they  were  known  or  unknown,  whether 
they  were  Jews  or  Greeks?  He  was  one  with  them  in  Christ  Jesus; 
he  could  not  get  away  from  his  love  for  them. 

The  man  who  denied  that  he  was  his  brother’s  keeper  and  who 
would  not  take  up  his  work  lost  the  sunshine  of  the  face  of  God. 
The  man  who  accepted  his  responsibility,  though  it  meant  suffering 
all  through  his  life,  that  man  lived  in  the  sunshine  of  the  face  of 
God.  And  there  are  some  of  us  to-day  who  are  sad,  who  have  lost 
something  of  the  sunshine  of  the  face  of  God  because  we  are  fugi- 
tives, because  we  would  not  take  up  our  responsibility,  we  would  not 
be  our  brother’s  keeper. 

We  may  be  fugitive?  in  two  ways.  There  was  one  fugitive  in 


258  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

the  Bible  who  would  not  take  up  his  responsibility  for  his  brother, 
who  ought  to  have  gone  to  another  set  of  people  near  at  hand  across 
the  land;  instead  of  that  he  fled  across  the  sea.  That  was  Jonah. 
He  knew  that  he  ought  to  go  to  the  people  near  at  hand  in  Nineveh, 
and  instead  of  that  he  crossed  the  sea.  And  there  are  some  of  us — 
not  many,  but  there  are  some  of  us — who  are  fugitives  from  the  will 
of  God,  because  we  are  not  content  to  do  the  work  that  is  close  at 
hand.  We  want,  instead,  to  cross  the  Atlantic  or  to  cross  the  Pa- 
cific. I have  come  across  a few  who  are  certainly  turning  away 
from  the  will  of  God,  because  they  are  not  willing  to  take  up  that 
daily  bit  of  work  at  home  that  ought  to  be  done ; they  are  not  willing 
to  go  and  spend  themselves  for  the  near  home  claim.  They  think 
that  the  romance  of  the  farther  land  is  greater,  and  so  they  would  go 
there.  You  may  just  as  much  be  a fugitive  from  the  face  of  God 
when  you  choose  not  His  will  but  your  own  in  going  abroad,  as  you 
may  be  a fugitive  from  the  face  of  God  if  you  stay  at  home  when  you 
ought  to  be  going  abroad.  We  must  be  honest  with  ourselves  in 
these  things.  If  God  has  put  upon  us  a first  claim  at  home,  then 
home  is  the  place  where  we  shall  feel  the  sunshine  of  the  face  of 
God;  and  if  there  are  any  of  you  who  have  settled  in  your  own 
hearts  that  the  home  claim  is  the  claim  of  God  for  you,  then  rejoice 
in  the  sunshine  of  the  face  of  God.  It  is  as  much  on  you  here  as  it 
will  be  on  any  missionary  who  is  also  doing  His  will  in  the  far-off 
field. 

But  among  you  I know  that  there  are  some  who  are  fugitives 
from  the  face  of  God  because  you  will  not  go,  because  you  would 
rather  choose  the  home  place.  You  will  not  acknowledge  the  fact 
that  you  are  the  keeper  of  your  brother  in  the  East  and  of  your 
brother  in  Africa.  All  I can  say  about  this  is  that  it  is  the  most 
awful  peril.  If  God  has  been  speaking  to  you  and  has  opened  your 
heart  to  those  people  in  some  sense;  if  He  has  called  you,  if  He 
has  shown  you  that  your  life  is  free,  that  there  are  others  who  are 
responsible  for  the  home  claims  and  can  do  them,  but  you  are  free ; if 
He  has  shown  you  that  you  have  good  health  and  strength : then  I 
say  that  it  is  at  your  utmost  peril  that  you  remain  at  home  when 
you  should  be  crossing  the  sea  for  Jesus  Christ.  It  may  be  that  we 
shall  find  as  the  days  go  on  that  that  choice  has  meant  for  us  the 
darkening  of  the  face  of  God.  Love  has  been  disgraced  by  us ; we 
would  not  follow  where  love  would  have  gone,  and  so  we  cannot 
see  the  face  of  God.  It  is  an  awful  thing  to  say  this,  and  yet  I know 
it  to  be  true,  for  I have  heard  of  people  who  have  said : “There  was 
a time  in  my  life  when  I know  that  the  voice  of  God  called  me  to 
go.  I was  not  willing,  and  my  life  has  never  been  as  fruitful  and 
as  joyous  as  I know  it  might  have  been,  if  I had  followed  the  voice 
of  God  and  gone  with  Him.” 

But  what  about  the  man  who  lost  himself  in  his  sense  of  oneness 
with  all  those  who  needed  God  and  needed  Christ?  It  meant  for 


THE  SURRENDER  OF  LIFE  TO  THE  LORD  JESUS  CHRIST  259 

him  sunshine,  but  it  meant  for  him  suffering;  and  if  we  are  going, 
as  I know  that  many  of  us  are,  like  St.  Paul,  to  throw  ourselves  into 
the  needs  of  men  and  women  wherever  they  may  be ; if  we  are  going 
to  identify  ourselves  with  those  who  are  our  sisters  and  our  brothers ; 
then  we,  too,  will  enter  into  the  joy  of  God,  but  we  shall  enter  also 
into  the  suffering.  We  must  identify  ourselves  with  the  suffering  not 
only  of  those  sisters  of  ours,  but  with  the  suffering  of  Jesus  Christ 
also;  for  I am  sure  He  suffers  to-day,  as  He  feels  the  need,  the 
moaning,  the  crying  of  those  who  need  Him  and  to  whom  He  cannot 
speak  because  our  voice  is  not  there  to  speak  for  Him.  We  must 
enter  into  the  suffering  of  Jesus  Christ  in  that  He  cannot  make  Him- 
self known;  and  when  we  enter  into  the  suffering  of  Jesus  Christ, 
then  we  shall  enter  also  into  the  joy  when  He  is  able  to  send  us  out 
to  speak  to  those  people,  or  when  He  is  able  through  our  prayers 
and  through  our  efforts  and  through  our  work  to  send  others  out 
there. 

So  to-day  my  last  message  to  you  would  be  this  : turn  your  faces 
toward  God ; look  up  into  the  face  of  love.  There  only  can  you  see 
what  your  life  should  be.  Be  sure  that  your  face  is  turned  fully  to- 
ward Him.  Watch  where  His  face  is  turned,  and  if  you  see  it 
turned  toward  those  dark  regions  over  there,  go — go  with  Him. 
Do  not  risk  the  turning  away  of  the  face  of  God  from  you,  but  go 
where  you  see  His  face  turning ; and  if  you  go  for  Him  there,  you 
will  enter  into  the  joy  of  the  presence  of  God  some  day.  And  you 
will  not  enter  empty-handed,  but  you  will  enter  into  the  joy  with  all 
those  thousands  and  thousands  it  may  be  who  through  your  words 
and  through  the  inspiration  of  your  life  and  through  your  prayers 
have  also  been  led  to  know  the  Lord  Jesus  Christ  and  to  give  their 
lives  to  Him. 


THE  SURRENDER  OF  LIFE  TO  THE  LORD  JESUS 

CHRIST 

BY  MISS  RUTH  PAXSON,  UNIVERSITY  OF  IOWA 

The  theme  of  our  meeting  this  afternoon  may  be  put  in  just  this 
simple  sentence,  “The  surrender  of  the  life  to  the  Lord  Jesus  Christ 
and  the  dedication  of  that  life  to  His  service.”  It  has  been  the  un- 
derlying theme  of  every  session  of  this  Convention ; it  has  been  the 
appeal  of  every  session,  whether  put  in  so  many  words  or  not.  But 
this  afternoon  we  are  gathered  here  in  a peculiar  way — just  the 
women  of  this  Convention — and  may  this  message  come  to  us  in  a 
very  peculiar  and  personal  and  direct  way.  The  others  who  speak 
will  emphasize  the  second  part  of  this  theme,  “The  dedication  of  th$ 


260  students  and  the  modern  missionary  crusade 


life  to  the  service  of  Jesus  Christ.”  I shall  especially  speak  of  what 
precedes  that,  ‘‘The  surrender  of  our  life  to  the  Lord  Jesus  Christ.” 

God  wants  your  life;  not  merely  some  of  your  money,  not  mere- 
ly some  of  your  time,  not  merely  some  of  your  strength,  not  merely 
some  of  your  influence;  God  wants  your  life.  May  I say  it  in  an- 
other way?  God  wants  your  life.  To-day  may  you  feel  as  you  sit 
in  your  seat  that  the  message  comes  to  you — not  to  some  one  sitting 
next  to  you,  not  for  that  girl  in  your  delegation  whom  perhaps  the 
Association  sent  here  hoping  that  she  might  have  a personal  mes- 
sage come  to  her.  To-day  may  we  forget  just  for  these  few  mo- 
ments the  other  one  to  whom  we  so  readily  give  all  these  messages 
of  help  and  instruction  and  hope  that  they  may  mean  something  to 
her ; may  we  let  this  message  come  directly  to  us.  God  wants  your 
life.  During  the  days  of  this  Convention  we  have  been  hearing  many 
messages  from  the  platform  that  have  sounded  in  the  ears  of  all  the 
students  present,  and  each  one  of  us  has  received  a message.  It  has 
come  to  us  in  a personal  way,  although  spoken  to  that  vast  gather- 
ing ; but  as  I thought  of  this  meeting,  I wished  it  might  be  that  in- 
stead of  feeling  that  the  message  was  being  spoken  to  a crowd 
we  might  each  one  of  us  take  the  place  of  that  Samaritan  woman  at 
the  well,  and  that  we  might  meet  Jesus  Christ  personally  here  this 
afternoon,  that  He  might  speak  a personal  message  to  each  one  of 
us  that  would  so  vitally  touch  the  innermost  things  in  our  lives  and 
go  so  far  into  the  very  depths  of  our  life  that  when  we  went  back 
to  our  colleges  to  give  a report  of  this  Convention,  it  would  not  be 
so  much  what  this  speaker  and  that  speaker  said,  and  this  truth  that 
helped  me  and  that  truth  that  helped  me,  but  it  would  be  this  : “Come, 
see  a man  which  told  me  all  things  that  ever  I did : is  not  this  the 
Christ?”  Oh,  friends,  if  we  all  went  back  to  our  colleges  with  that 
kind  of  a message,  there  would  be  no  doubt  about  the  effectiveness 
of  our  report  of  this  Convention ; for  just  the  single  saying  of  that 
woman  regarding  what  Jesus  Christ  had  done  for  her  and  the  trans- 
formed life  back  of  it  brought  that  whole  city  to  Jesus  Christ. 
Some  of  them,  looking  into  her  life  and  seeing  what  He  had  done 
and  hearing  this  simple  testimony,  said,  “We,  too,  must  believe  on 
him.”  Others  said,  “We  must  at  least  investigate,  and  we  must  go 
and  see  Him,  too.”  So  if  Jesus  Christ  gets  hold  of  your  life  to-day 
and  touches  it  with  His  own  love  for  the  people  of  the  entire  world 
and  fills  your  life  with  missionary  zeal  and  missionary  interest  for 
those  in  your  own  college,  as  well  as  for  those  in  the  foreign  field, 
there  will  be  no  doubt  about  what  you  will  be  able  to  do  for  your 
college.  God  wants  your  life.  May  it  be  a personal  message  to-day. 

And  then  God  wants  all  of  your  life.  I dare  say  there  are  very 
few  in  this  room  this  afternoon  who  have  not  said  that  they  would 
give  Jesus  Christ  the  life.  I dare  say  there  are  very  few  here  who 
have  not  at  some  time  in  the  past  made  it  a very  personal  matter  of 
consideration  and  prayer ; but,  oh,  I wish  that  I could  know  this  af- 


THE  SURRENDER  OF  LIFE  TO  THE  LORD  JESUS  CHRIST  26l 

ternoon  that  there  was  not  a single  woman  here  in  the  presence  of 
God  who  had  not  given  all  of  her  life  to  Him. 

What  does  God  want  to  do  in  your  life?  Two  things.  He 
wants  to  bring  about  in  your  life,  through  the  work  of  the  Holy 
Spirit  of  God,  a perfect  transformation.  And,  secondly,  through 
your  life  He  wants  to  work  a perfect  work  in  His  service,  if  we  may 
believe  His  own  word  in  the  fourteenth  of  St.  John.  He  wants  to  do 
the  same  work  that  He  did  when  here  upon  earth,  and  even  greater 
things,  because  He  has  gone  unto  the  Father.  How  can  He  do  it, 
dear  friends,  unless  He  has  all  of  your  life?  Think  of  it  in  a sen- 
sible way;  how  can  He  do  it?  For  instance,  He  wants  to  bring 
about  in  your  life  this  transformation,  so  that  there  will  be  the  beauty 
and  the  sweetness  and  the  glory  and  the  power  of  His  own  life.  But 
perhaps  your  affections  are  not  given  over  to  Him.  There  is  that 
little  spot  in  your  heart  that  you  reserve  for  yourself ; that  little 
private  chamber  of  which  you  still  hold  the  key,  which  you  have  not 
given  over  to  Him ; He  wants  to  bring  about  this  transformation  in 
your  life,  but  in  order  to  do  it  He  must  work  through  your  affec- 
tions. Or,  take  your  ambitions.  He  longs  to  send  you  out  upon 
some  errand  for  Him  in  the  college  where  you  are  studying.  He 
longs  for  us  to  do  some  service  for  Him ; and  He  comes  to  your 
life  and  He  looks  at  it  and  He  would  show  all  of  His  power  through 
your  life  if  you  would  let  Him.  But  when  He  comes,  He  finds 
something  in  your  ambitions  that  is  absolutely  contrary  to  the  thing 
which  He  wants  to  do,  and  how  can  He — I say  it  reverently — how 
can  He  work  through  you,  if  the  other  part  of  your  life  which  He 
wants  to  use  is  absolutely  dominated  and  controlled  by  self?  Christ 
cannot  do  it.  He  must  have  all  of  your  life,  if  He  would  work  in  it 
the  perfect  transformation  and  do  through  it  the  perfect  work. 

We  are  such  little  children,  we  are  such  helpless  people ; we 
know  so  little.  How  then  do  we  know  the  great  divine  plan  of  God 
for  our  lives?  How  do  we  know  what  the  future  holds  for  us? 
How  do  we  know  what  God  could  make  of  these  human  lives  of  ours 
if  we  would  let  Him?  As  I was  thinking  of  this  to-day,  that  mar- 
velous masterpiece  of  art  came  before  me,  the  Sistine  Madonna.  I 
thought,  what  if,  when  the  great  artist  had  that  canvas  before  him 
upon  which  he  wanted  to  put  the  picture  of  the  little  Christ  child,  a 
little  child — possibly  a little  child  of  his  own — had  stolen  into  the 
room  at  night  when  he  had  laid  aside  his  brush  and  ceased  his  work 
on  that  canvas,  and  the  little  one,  thinking  that  it,  too,  could  paint 
a picture,  had  picked  up  the  brush  and  begun  to  do  his  work — what 
would  he  have  found  when  he  came  back  to  the  canvas  in  the  morn- 
ing? Nothing  but  a great  daub,  and  the  painting  would  have  been 
ruined.  And  that  is  what  we  are  doing  with  our  lives.  Jesus  Christ 
would  have  within  us  the  very  image  of  Himself.  That  is  the  kind' 
of  work  that  He  wants  to  do ; and  if  you  and  I would  give  Him  all 
of  this  life  and  let  Him  wield  the  brush,  He  would  so  transform 


262  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

these  lives  that  there  would  be  all  the  beauty  and  sweetness  and 
power  of  Jesus  Christ  in  them.  But  in  our  little,  childish  way  we  go 
along  and  take  up  the  brush.  We  do  not  know  how  to  paint,  nor  do 
we  know  how  to  reproduce  in  these  lives  of  ours  the  very  image  of 
Jesus  Christ.  What  we  would  do  is  the  very  thing  that  would  mar 
that  image,  and  that  is  why  as  the  world  looks  at  us  they  see  so  little 
of  Him.  He  cannot  do  it,  unless  He  has  all  of  our  life. 

But  this  is  a great  claim,  is  it  not?  As  you  look  at  your  life 
and  think  of  what  it  means  to  have  the  management  and  control  of 
it,  you  think  that  is  a very  great  claim  that  the  Lord  makes  upon 
you — the  right  of  ownership,  the  right  of  possession.  And  what  is 
His  ground  for  such  a claim  ? It  is  this,  the  relationship  which  God 
bears  to  us  and  which  we  bear  to  God.  The  ground  for  the  claim  of 
His  ownership  of  your  life  rests  upon  the  relationship  between  God 
and  you  and  between  you  and  God. 

May  we  think  a moment  of  what  that  relationship  is?  What  is 
God?  Who  is  God?  If  you  would  answer  that  question  you  could 
get  your  answer  to  the  other  question.  Should  I give  my  life  to 
Him?  Who  is  God?  Who  is  He  to  you?  Is  He  a despot?  Is  He 
a tyrant?  Is  He — I say  it  reverently — a Czar  in  your  life?  One 
girl,  who  was  honest  and  frank,  said,  “I  would  like  to  surrender 
my  life  to  Jesus  Christ,  if  I was  not  afraid  that  He  would  take  ad- 
vantage of  me.”  That  is  the  position  many  of  us  may  be  in.  We 
do  not  trust  God,  and  I believe  it  is  because  we  do  not  know  who 
God  is.  Why  do  you  call  Him  when  you  pray,  “My  Heavenly 
Father”?  What  does  that  word  “Father”  mean  to  you?  Take  the 
very  best  father  that  you  know  upon  earth,  and  what  is  his  relation- 
ship to  his  little  child?  Why,  above  everything  else  in  this  world 
it  is  the  relationship  of  love.  Is  there  anything  in  this  world  he 
would  not  do  for  that  child?  Is  there  anything  in  this  world  he 
would  not  give  to  that  child  to  bring  pleasure  and  joy  and  happiness 
into  its  life  ? And  yet  we  are  told  in  the  fifty-fifth  chapter  of  Isaiah 
that  our  thoughts  are  not  His  thoughts  and  our  ways  are  not  His 
ways;  for  as  the  heavens  are  higher  than  the  earth,  so  are  His 
thoughts  higher  than  our  thoughts  and  His  ways  higher  than  our 
ways.  Take  the  very  purest  love  that  you  know  upon  this  earth,  the 
best  human  love,  and  then  think  of  God’s  love,  and  there  is  just  as 
much  difference  between  them  as  there  is  between  heaven  and  earth. 
Girls,  can  you  not  trust  such  a father  as  that  with  your  life? 

And  who  is  Jesus  Christ  to  you?  What  do  we  mean  when  we 
sing  that  old,  old  hymn,  “Jesus,  lover  of  my  soul?”  Is  He?  Well, 
what  would  a lover  do  for  you?  Oh,  girls,  that  is  the  relationship 
which  our  Father  and  our  Christ  bear  to  us  to-day.  It  is  the  rela- 
tionship of  love;  and  the  question  before  you  is,  Can  I trust  my 
Father’s  love?  Can  I trust  my  Savior’s  love?  If  so,  then  I will 
surrender  my  life  to-day. 

But  what  is  your  relationship  to  Him  ? I am  going  to  give  the 


THE  SURRENDER  OF  LIFE  TO  THE  LORD  JESUS  CHRIST  263 


verse  that  many  of  you  girls  have  heard  me  give  before.  I believe 
it  would  be  impossible  for  me  to  speak  on  the  question  of  surrender 
without  quoting  this  verse  which  is  so  vital  in  my  own  life  and 
which  came  to  me  in  such  a real  way  to  show  what  a life  of  real  sur- 
render was.  It  is  that  saying  of  St.  Paul’s  in  the  sixth  chapter  of 
First  Corinthians,  the  nineteenth  and  twentieth  verses : “What, 
know  ye  not  that  your  body  is  the  temple  of  the  Holy  Ghost  which 
is  in  you  . . . and  ye  are  not  your  own?  For  ye  are  bought  with 
a price : therefore  glorify  God  in  your  body  and  in  your  spirit,  which 
are  God’s.”  Oh,  if  the  Spirit  of  God  could  burn  just  this  one  little 
question  into  your  heart  to-day,  this  meeting  would  be  worth  while! 
“Know  ye  ...  ye  are  not  your  own.”  If  you  are  a Christian 
woman,  you  have  absolutely  no  right  to  hold  that  life  as  your  own. 
It  is  not  yours  any  more  than  the  dress  that  belongs  to  a friend  is 
yours ; and  if  you  are  holding  it  as  your  own  possession,  you  are 
holding  it  not  by  right  but  by  robbery.  Why  is  it  that  your  life  is 
not  your  own  ? He  gives  us  the  answer  in  the  next  line : “Ye  are 
bought  with  a price,”  and  we  know  that  price,  Jesus  Christ’s  own 
life.  Look  away  to  the  cross  of  Jesus  Christ;  our  Father  empty- 
ing heaven  that  He  might  give  Him  to  us.  He  might  have  sent  an 
angel ; He  might  have  provided  in  some  other  way  for  our  salva- 
tion, but  He  sent  Jesus  Christ,  who  gave,  not  a little  time,  not  a lit- 
tle strength,  but  gave  His  life,  and  in  return  He  asks  yours  and  mine. 
Jesus  Christ  died  on  the  cross  to  save  you  and  me  from  sin;  but 
He  died  also  to  purchase  you  and  me  for  service,  and  in  order  to 
accomplish  that  He  wants  the  life. 

Several  years  ago,  I had  a few  moments  of  leisure  just  at  the 
evening  hour,  and  I sat  down  to  think  through  one  verse  in  the  Bible, 
and  I was  foolish  enough  to  take  John  3 :i6.  After  I had  spent  an 
hour  on  that,  I had  gone  only  as  far  as  “God  so  loved,”  and  I could 
go  no  further.  God  so  loved.  A few  months  later  I took  the  verse 
up  again  and  I went  just  a little  further  in  it — only  three  words — 
“God  so  loved  that  he  gave” — what?  “His  only  begotten  Son.”  And 
at  the  same  time  another  couplet  came  to  me:  “I  so  love  that  I 
give,”  and  I had  to  write  in  there  my  answer,  and  I ask  every  one 
of  you  to-day  to  do  the  same.  God  so  loved  you  that  He  gave  His 
only  begotten  Son,  and  that  Son  and  His  life  was  the  measure  of 
God’s  love  for  you.  Oh,  I ask  every  woman  in  the  room  to-day  to 
fill  out  that  other  sentence,  “I  s'o  love  that  I give”— what?  A little 
time,  a little  strength,  a little  money,  or  my  life?  Your  gift  will  be 
the  measure  of  your  love. 


PROPORTION  IN  VISION 


MRS.  LAWRENCE  THURSTON,  MT.  HOLYOKE  COLLEGE 

One  of  the  speakers  of  the  morning  said  something  to  us  about 
the  peril  in  the  loss  of  vision.  It  has  sometimes  seemed  to  me  that 
the  greatest  tragedy  in  this  world  was  the  failure  to  see  the  things 
that  we  ought  to  see  in  the  right  proportion ; and  yet  I have  had  to 
admit  that  although  many  times  those  things  seem  to  be  before  the 
eyes  of  those  who  are  in  my  thought,  yet  for  some  strange  reason 
they  do  not  see  them.  You  have  had  the  experience,  I am  sure,  be- 
cause we  have  all  had  it,  of  having  a thing  that  has  been  within  our 
horizon  stand  out  and  call  itself  to  our  attention ; and  we  cannot  un- 
derstand just  how  it  is  that  sometimes  facts  which  have  been  before 
us  fail  to  seem  real  and  fail  to  appeal  to  us  with  that  appeal  which 
they  have  made  to  others  who  know  them  and  who  have  them  in 
their  possession.  But  surely  for  us  things  have  been  put  before  us 
so  plainly  that  we  must  have  seen,  and  so  the  peril  for  us  is  not  in 
failing  to  see,  but  in  not  receiving  the  vision. 

There  have  been  placed  before  us  in  these  last  few  days  a great 
many  facts.  They  have  been  put  before  us  in  the  main  by  men  who 
have  the  voices  to  put  facts  before  so  large  a number  of  people. 
Perhaps  in  some  cases  they  have  seemed  to  be  facts  that  had  a much 
more  intimate  relation  to  the  lives  of  men  than  to  the  lives  of  women ; 
and  yet  I think  that  most  of  us  have  realized  that  the  things  which 
have  been  brought  before  us— -the  call,  the  need,  the  opportunity,  the 
work,  that  has  been  in  our  thought  so  much  these  last  few  days — • 
have  had  some  application  to  us.  The  call  is  certainly  a call  for 
women  as  well  as  for  men.  That  call  was  sounded  out  loud  and 
clear  in  one  of  the  meetings  in  the  Auditorium, — a need  that  ap- 
pealed to  us  and  in  which  there  was  a call  to  us.  The  opportunity, 
perhaps,  seemed  to  be  more  the  great  opportunity  of  the  man  who 
does  things  in  the  world ; and  yet  I think  we  will  see,  if  we  stop  to 
think  about  many  of  the  things  that  were  said  concerning  opportu- 
nity, that  they  applied  just  as  truly  to  women  as  they  did  to  men. 

There  are  some  details  in  the  matter  of  work,  some  little  things 
in  the  matter  of  the  preparation,  which  we  have  to  take  in  order  to 
fit  ourselves  for  such  service  as  we  have  been  hearing  about,  that  are 
different  in  the  case  of  women  than  in  the  case  of  men.  I think  the 

264 


PROPORTION  IN  VISION 


265 


difference  in  the  case  of  the  work  that  the  women  will  have  to  do  in 
these  different  fields  is  just  that  with  which  we  are  altogether  fa- 
miliar here  at  home.  The  woman’s  work  in  China,  in  India,  in  Ja- 
pan, in  Turkey,  and  in  Africa  differs  from  the  man’s  work  in  those 
countries  in  just  the  same  way  that  the  woman’s  work  here  is  differ- 
ent from  the  man’s  work  here;  and  in  perhaps  a certain  way  the 
woman’s  opportunity  is  different  from  the  man’s  opportunity.  I do 
not  need  to  describe  it,  because  it  is  a thing  that  is  familiar  enough 
to  you  all.  I do  want  to  make  this  point,  however,  that  just  as  the 
work  which  a woman  does  here  differs  from  the  work  that  a man 
does,  so  it  is  there ; and  that  the  work  which  you  should  consider  in 
thinking  of  this  question  of  the  service  of  Christ  in  foreign  lands  in 
its  application  to  your  life  is  a work  that  is  womanly  in  every  aspect 
of  it.  You  would  work  there  as  you  would  here,  working  out  that 
which  is  in  you  in  the  way  in  which  you  would  naturally  bring  the 
message  through  your  life  into  the  lives  of  those  among  whom  you 
would  labor.  That  work  was  made  very  clear  to  us,  it  seems  to  me, 
in  the  message  that  Miss  Saunders  brought  to  us  on  Friday  morn- 
ing in  the  Auditorium — a work  that  only  women  can  do,  because 
it  is  only  through  the  woman’s  voice  that  these  sisters  of  ours  in 
heathen  lands  can  hear  of  Jesus  Christ. 

And,  after  all,  without  puzzling  ourselves  about  the  detail  of 
what  it  would  be  for  us  to  be  missionaries,  I think  one  great  fact 
stands  out.  Mr.  Luce  brought  it  before  us  so  clearly  in  the  China 
meeting.  He  said : “We  have  heard  a great  many  facts  this  after- 
noon about  the  opportunity  in  China,  about  the  need  and  all  about 
the  work  that  is  being  done  and  the  great  present  opportunity  there 
but  he  added  that  after  all  there  was  just  one  great  fact,  that  we 
were  in  possession  of  at  the  very  beginning,  and  that  stands  out  as 
the  most  significant  fact  of  all — that  great  fact  that  half  the  world 
has  never  heard  of  Jesus  Christ  and  that  half  of  that  half  is  in  China. 
After  all,  the  work  that  we  need  to  consider  is  the  bringing  of  Jesus 
Christ  into  the  lives  of  women  in  those  lands  where  Jesus  Christ  is 
not  yet  known  and  where  the  women  do  not  know  that  abundant  life 
which  Jesus  Christ  came  into  the  world  to  bring — I sometimes  think 
— in  greater  measure  to  women  than  to  men ; because  it  does  seem 
as  if  where  Jesus  Christ  had  gone,  the  life  of  woman  was  so  much 
more  abundant  than  the  life  of  man. 

I spoke  of  the  fact  that  the  opportunity  was  somewhat  different 
for  the  woman  and  for  the  man.  The  man  has  to  work  out  more 
in  the  noise  and  the  din  of  battle  than  the  woman,  even  on  the  foreign 
field.  I suppose  it  will  always  be  true  that  there  will  be  far  more 
great  names  among  the  men  who  work  in  the  foreign  field,  people 
about  whom  much  will  be  told,  than  about  women  who  work  in  the 
foreign  field ; and  yet,  since  that  is  true  here  in  this  country,  it  does 
seem  to  me  that  a comparison  of  opportunity  is  rather  between  the 
opportunity  that  we  have  here  and  the  opportunity  that  we  would 


266  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 


have  there.  I want  you  to  remember  that  we  do  not  fail  to  see  the 
opportunity  here  at  home ; foreign  missionaries  are  oftentimes 
thought  to  be  narrow-minded  people  who  only  see  that  sphere  of 
work  in  which  they  are  engaged ; but  there  are  some  of  us  who  have 
not  been  long  enough  on  the  foreign  field  to  get  those  prejudices. 
There  are  some  of  us  who  are  still  so  near  to  the  home  opportunities 
and  have  still  so  fresh  in  our  minds  the  memory  of  service  that  we 
were  led  to  render  to  the  Lord  here  at  home,  that  we  can  surely  be 
permitted  to  speak  as  though  we  saw  both  sides.  And  those  of  us 
who  have  seen  the  opportunities  at  home  and  yet  have  also  had  the 
privilege  of  seeing  something  of  the  opportunity  that  the  college 
woman  with  the  trained  mind  has  to  work  for  Christ  in  those  foreign 
lands,  would  say  that  we  would  not  for  anything  but  the  clear  indica- 
tion that  God  is  keeping  us  in  this  country  stay  here  and  miss  those 
opportunties  of  service.  I cannot  think  what  you  could  offer  to  me 
that  would  keep  me  in  America  with  the  opportunity  that  I know 
calls  to  me  in  China,  to  be  there  in  the  making  of  the  Empire  that  is 
to  be  in  these  coming  years  and  to  have  some  part  in  helping  the 
women  of  China  to  take  their  place  in  the  new  China.  I cannot 
think  of  anything  that  could  be  offered  to  me  that  would  seem  so 
large  as  that  opportunity,  and  that  is  why  I would  have  you  see  it. 
I am  sure  you  would  find,  if  there  were  time  for  a dozen  women  who 
had  been  in  different  parts  of  the  foreign  field  to  stand  before  you 
this  afternoon  and  to  tell  you  about  their  work,  that  they  would  all 
say  the  same  thing,  that  the  opportunity  for  service  looms  up  so 
large  that  not  only  do  we  not  envy  those  of  you  at  home  that  are 
going  to  do  large  work,  but  that  we  sometimes  are  almost  sorry  for 
you  all  that  you  cannot  go  and  that  you  do  not  know  these  opportu- 
nities and  that  you  have  not  this  opportunity  for  service  in  your  own 
lives. 

There  have  not  been  brought  to  us,  perhaps,  just  those  facts  in 
regard  to  the  need  for  women  that  seem  the  most  important.  Some 
of  those  items  have  doubtless  been  brought  to  you  in  the  conferences 
dealing  with  the  different  countries  and  the  different  kinds  of  work 
done  on  the  foreign  field;  but  I had  a conversation  yesterday  with 
the  secretary  of  one  woman’s  board  of  a parent  board  that  has  three 
— and  remember  that  that  board  is  just  one  of  many  which  are 
represented  here— and  that  secretary  told  me  that  they  had  to-day 
twenty-four  vacancies  in  their  work.  I know  that  the  need  of  an- 
other of  the  woman’s  boards  of  that  same  denomination  is  for  some- 
thing like  twelve  or  fifteen  women  to  fill  vacancies  in  the  work.  I 
do  not  suppose  that  there  are  twenty-four  plus  fifteen  women  here 
to-day  who  are  ready  to  go  to  the  field  next  September  or  October ; 
but  if  there  were,  and  if  you  were  fitted  to  fill  those  places,  you 
would  just  fill  vacancies  in  the  work  of  two  only  of  the  women’s 
boards  of  one  denomination  in  this  country.  I am  not  talking  in 
any  theoretical  way  about  the  enormous  number  of  women  that  are 


PROPORTION  IN  VISION 


267 


needed  to  carry  this  message  of  Jesus  Christ  in  anything  like  the 
space  of  our  own  generation.  I am  simply  speaking  about  the  fact 
that  in  the  work  that  is  already  organized,  and  which  all  of  you 
know  does  not  begin  to  touch  all  the  women  in  the  world,  there  are 
vacancies,  some  of  them  standing  vacancies  for  years.  And  then  let 
us  remember  that  the  work  as  it  is  to-day  is  but  a small  part  of  what 
it  ought  to  be,  that  our  colleges  ought  to  furnish  women  enough  so 
that  the  boards  could  send  out  not  only  those  who  are  needed  for 
the  filling  of  vacancies,  but  women  who  are  needed  for  the  extension 
work  that  should  be  undertaken.  We  would  then  realize  that  the 
need  is  a very  practical  one  that  comes  right  home  to  us ; and  al- 
though we  cannot  go  out  to  fill  these  positions,  we  can  be  pretty  sure 
that  five  years  from  now  when  any  of  those  that  are  here  may  be 
led  to  offer  themselves  to  the  boards,  there  will  be  existing  a condi- 
tion very  little  better  than  this,  unless  those  whom  God  is  calling 
by  this  need  should  give  their  lives  to  His  service. 

The  call  to  service  lies  in  that  need.  I think  there  is  no  question 
about  it,  that  God  is  speaking  to-day  through  facts  that  are  brought 
to  our  attention.  One  thing  that  came  to  me  as  I was  thinking  about 
what  I would  speak  to  you  this  afternoon  was  this:  you  have  heard 
that  call  and  you  are  impressed,  perhaps,  by  the  great  numbers  who 
are  gathered  together  here.  Then  you  think  that  there  is  not  work 
in  the  foreign  field  for  all  these  people  if  they  were  to  go.  When  you 
stop  to  think  how  few  we  are  compared  to  that  larger  number  of 
students  from  which  we  have  to  calculate  in  determining  the  propor- 
tion of  people  or  the  number  of  people  who  should  be  sent  out  to 
foreign  missionary  work- — when  you  realize  what  an  opportunity  we 
have  had  over  those  other  sisters  of  ours  in  the  colleges,  then  you 
realize  that  we  have  heard,  a call  that  they  have  not  heard,  and  it 
seems  to  me  that  it  puts  upon  us  a peculiar  responsibility.  We  will 
be  able  to  go  back  and  voice  this  call  in  our  colleges,  and  I think  very 
few  of  us  need  have  any  hesitation  in  saying,  perhaps  not  to  any 
individual  girl,  “You  ought  to  be  a missionary,”  but  in  saying  to  the 
college,  “There  ought  to  be  more  young  women  in  our  college  pur- 
posing to  give  their  lives  to  this  work  of  making  Jesus  Christ  known 
to  the  women  of  the  world.”  I do  not  believe  that  any  of  you  need 
have  the  slightest  hesitation  in  bringing  that  message  to  the  college 
which  you  represent. 

But  let  us  look  at  this  question  as  a personal  matter,  as  we  have 
been  looking  at  the  other  question.  Have  these  facts  not  brought  a 
call  to  you  to  at  least  consider  this  question  of  doing  this  work  that  is 
so  much  needed,  of  making  Jesus  Christ  known?  I believe  that 
there  is  one  thing  that  is  not  always  brought  into  our  thought  of  a 
question  like  this,  and  that  is  that  God  has  given  us  our  reason  and 
our  judgment  to  deal  with  questions  like  this.  I should  like  to  have 
everyone  of  you  think  that  it  was  a perfectly  reasonable  thing  to 
think  of,  that  there  was  nothing  abnormal  in  thinking  of  being  a 


268  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

missionary,  but  that  it  was  an  altogether  reasonable  thing  in  this 
twentieth  century,  with  all  the  training  that  a woman  has  had  to  do 
this  work  in  the  world,  that  she  should  consider  this  part  of  the 
world’s  need  and  consider  this  field  as  the  field  for  her  service. 

After  we  look  at  it  that  way,  I think  we  should  bring  to  bear 
upon  the  question  common-sense.  For  one  thing,  we  should  stop  to 
ask  ourselves,  What  does  this  work  call  for?  We  have  heard  what 
it  does  call  for,  because  the  qualifications  that  Dr.  Barton  put  before 
us  for  the  foreign  missionary  are  the  qualifications  for  the  women 
as  well  as  for  the  men.  It  calls  for  the  sound  mind  and  the  sound 
body ; it  calls  for  better  training ; it  calls  for  things  that  a great  many 
of  us  have ; and  when  we  do  bring  our  reason  to  bear  on  this  ques- 
tion, looking  upon  it  as  a reasonable  question,  I think  many  of  us 
must  see  that  it  is  a very  personal  matter  and  that  we  must  go  far- 
ther in  answering  it. 

There  is  another  thing  that  we  should  look  at  in  a thoroughly 
reasonable  and  sensible  way,  and  that  is  the  matter  of  the  obligations 
that  may  bind  some  of  us  to  the  work  at  home.  Sometimes  those 
things  are  overlooked,  the  question  of  health  and  that  of  home  obli- 
gations for  instance ; but  it  is  right  here  in  this  matter  of  home  obli- 
gations that  I have  found  so  many  people  hiding.  I hesitate  to  speak 
of  the  thing  that  I feel  I might  speak  about  this  afternoon,  and  that 
is  the  fact  that  home  ties  of  one  kind  and  another  are  binding,  in  a 
way  in  which  God  does  not  want  to  have  them  bind  us,  to  a smaller 
work  and  keeping  us  from  a larger  work  that  He  would  have  us  do. 
Where  there  is  no  good  reason  why  we  should  not  leave  home  and 
go  to  the  ends  of  the  earth  for  Jesus  Christ,  there  is  no  reason  why 
we  should  hide  behind  the  fact  that  a mother  is  at  first  opposed  to 
the  idea  of  our  being  a missionary.  I do  not  suppose  there  is  a 
woman  in  the  foreign  field  to-day,  unless  she  may  be  a missionary’s 
daughter,  who  has  not  had  to  face  at  one  time  or  another  some 
kind  of  opposition  from  those  that  loved  her  best;  and  just  because 
they  loved  her  best  did  they  at  first  oppose  this  thing. 

There  is  another  matter  that  I am  going  to  speak  frankly  about. 
It  is  one  of  the  things  that  I know  is  underlying  this  whole  question 
in  the  hearts  of  so  many  girls,  and  that  is  the  question  of  that  other 
home  relation  which  every  true  woman  looks  forward  to.  I do  not 
know  how  many  girls  there  are  who  are  putting  before  the  question 
of  God’s  call  to  them  the  possibility  of  some  man  calling  them  to  puf 
their  life  with  his  and  work  together  in  that  way  in  which  so  many 
are  called  of  God  to  do  their  work.  I believe  that  even  here,  if  there 
is  a conflict  between  God’s  voice  and  any  human  voice,  we  do  not 
dare  to  put  the  human  voice  first.  Christ  said  it  in  what  seems  like 
stern  language : “He  that  loveth  father  or  mother  more  than  me 
and  he  that  loveth  any  human  person  more  than  Jesus  Christ  and 
lets  the  claim  of  any  other  person  on  her  life  come  before  the  claim 
of  Jesus  Christ,  is  not  choosing  as  God  would  have  he*-  choose. 


PROPORTION  IN  VISION 


269 


There  is  no  real  conflict  between  these  things,  if  we  will  put 
first  the  doing  of  God’s  will.  I verily  believe  that  all  the  problems 
that  cause  us  unhappiness  arise  because  we  are  willing  to  let  some- 
thing else  stand  before  the  doing  of  God’s  will.  If  our  attitude  is 
that  attitude  which  Miss  Paxson  has  spoken  of,  we  shall  have  no 
trouble  about  these  things ; they  will  settle  themselves,  and  we  will 
see  clearly  what  God  would  have  us  do  when  questions  come,  as  they 
come  to  each  one  of  us. 

We  cannot  expect  to  serve  Jesus  Christ  without  having  it  cost 
us  something,  without  having  it  cost  us  perhaps  the  renunciation  of 
that  which  seems  to  us  the  dearest  thing  in  the  world.  But  I believe 
that  Jesus  Christ  calls  in  the  twentieth  century  as  He  called  in  the 
first,  for  those  who  would  follow  Him  at  whatever  cost;  and  I be- 
lieve that  He  has  for  us  better  things  in  store  than  anything  we 
choose  for  ourselves,  a better  life  for  us  than  anything  we  would  plan 
out  for  ourselves,  if  we  are  willing  to  put  first  the  doing  of  His 
will.  I cannot  but  think  that  the  message  of  the  morning  ought  to 
bring  to  us  the  attitude  of  mind  in  which  we  must  face  these  ques- 
tions. We  were  made  to  realize  that  a thing  needs  to  be  looked  at 
from  the  standpoint,  not  merely  of  this  life,  but  from  the  standpoint 
of  that  larger  life  in  which  we  must  work.  If  we  believe  that  this 
life  is  only  part  of  the  great  life  that  God  would  have  us  live  through- 
out all  eternity,  and  if  we  look  at  this  question  of  the  choice  of  a 
life-work  with  the  thought  that  we  are  choosing  not  for  the  few  years 
in  which  we  are  to  work  here,  but  for  the  whole  eternity  of  service, 
then  we  will  realize  that  we  must  choose  to-day  the  thing  that  not 
only  we  need  to  do  now,  but  that  we  need  to  do  it  because  of  the 
preparation  for  that  higher  life  of  service. 


.... 


, . :c 


! ’ 

.7  '•  • 

V ;• 

' ' • ; , 

, 

, ! ; 


. 

■ . : 

■V 

• 1 i ' It  ! 

■ 


; ; ■ ■>  . . • . '•  . ! . • 

■ 

« 

t ' » i : ’ ■ ; J i > f 


CLOSING  MESSAGES  OF  THE  CONVENTION  . 


The  Plenteous  Harvest  and  Prayer 
The  Honor  Roll 
Cable  Greetings 

A Testimony  from  a Volunteer 

Farewell  Messages  from  Volunteers  Soon  to  Sail 

The  Uplifted  Eye  and  the  Life  Laid  Down 


THE  PLENTEOUS  HARVEST  AND  PRAYER 


KARL  FRIES,  PH.D.,  STOCKHOLM,  SWEDEN 


Before  delivering  the  message  which  I have  for  this  solemn 
hour,  I wish  to  express  my  gratitude  to  God  for  the  privilege  of  at- 
tending this  Convention,  which  has  been  not  only  a wonderful  dem- 
onstration of  the  strength  of  the  Student  Volunteer  Movement  in 
America,  but  also  a source  of  the  most  valuable  information  and 
inspiration;  nay,  a very  Bethel,  a place  where  we  have  seen  heavenly 
visions.  May  we  not  be  unmindful  of  them.  I also  wish  to  express 
my  deep-felt  gratitude  for  all  the  hearty  kindness  shown  me  at  this 
Convention,  in  this  city,  and  in  this  hospitable  country;  and  in 
doing  so  I know  that  I am  voicing  the  feelings  of  the  other  foreign 
delegates  here  present. 

My  message  is  from  a verse  which  has  been  quoted  more  than 
once  during  these  days,  Matthew  9:37:  “The  harvest  truly  is  plen- 
teous, but  the  laborers  are  few.  Pray  ye  therefore.”  I wish  to  look 
at  it  very  specially  in  its  connection  with  the  preceding  and  some 
of  the  following  verses. 

The  preceding  verse  runs:  “When  he  saw  the  multitudes,  he 
was  moved  with  compassion  for  them,  because  they  were  distressed 
and  scattered  as  sheep  not  having  a shepherd.”  The  expression, 
“He  was  moved  with  compassion,”  occurs  in  two  other  places : in 
Matthew  14:14  it  is  said,  “He  was  moved  with  compassion  toward 
them,  and  he  healed  their  sick;”  and  in  Mark  6:34  it  says  that  He 
“was  moved  with  compassion  toward  them  and  he  began  to 

teach  them  many  things.”  Jesus  took  care  of  body  and  soul,  not 
of  the  one  as  separate  from  the  other.  Some  would  have  us  look 
after  the  physical  and  the  social  welfare  of  people,  but  would  leave 
them  alone  from  a religious  point  of  view.  On  the  other  hand,  I 
fear  that  the  hatred  of  Christianity,  at  any  rate  in  my  own  country, 
among  laboring  men,  is  due  to  the  fact  that  the  Church  has  taken 
too  little  notice  of  the  physical  and  social  needs  of  the  people.  Christ, 
our  Master,  holds  the  balance,  and  He  wants  us  to  do  the  same. 
But  how  does  His  compassion  express  itself?  He  saw  the  multi- 
tudes neglected.  We  have  looked  out  over  neglected  continents 
during  these  days,  and  we  need  not  go  many  steps  in  our  streets 
before  we  meet  neglected  multitudes.  What  does  Christ  do?  What 
do  we  do? 


273 


274  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

The  first  thing  most  people  do  when  they  see  a duty  neglected 
is  to  blame  the  one  who  has  neglected  his  duty.  And  many  stop 
there  and  think  they  have  done  a great  thing  when  they  write  a 
newspaper  article,  or  convene  a protest  meeting.  Others,  remem- 
bering a good  and  true  maxim,  “No  one  has  a right  to  criticise 
beyond  the  measure  to  which  he  is  willing  to  help  improve  condi- 
tions,” will  set  to  work  to  the  best  of  their  ability.  They  appoint 
committees  and  form  associations  and  movements  and  create  much 
machinery.  That  is  what  presumably  you  and  I would  have  done 
if  we  had  been  in  the  position  where  Jesus  Christ  was.  Was  that 
what  He  did?  No!  He  had  compassion,  and  said,  “Pray  ye  there- 
fore.” “Well,”  you  say,  “that  was  an  easy  thing.  I could  do  that, 
too.”  Are  you  quite  sure?  Do  you  know  that  exhorting  others 
to  do  a thing  means  to  an  honest  man  to  set  an  example  in  doing 
it?  Jesus  Christ  did  that.  If  you  read  the  record  of  this  story,  as 
given  by  Luke,  you  will  see  that  after  speaking  those  words  Jesus 
spent  the  whole  night  in  prayer.  Have  you  ever  spent  a whole 
night  in  prayer  for  the  coming  of  the  Kingdom?  If  not,  why  not? 
Can  it  be  that  you  have  a lurking  doubt  in  your  heart  as  to  whether 
it  would  be  of  use  to  employ  your  time  in  that  way?  I do  not  sup- 
pose you  would  say  so,  but  is  it  not  so  to  some  extent? 

I am  not  going  to  try  and  convince  you  of  the  reasonableness 
of  prayer.  Secretary  Wood  did  that  yesterday.  It  should  not  be 
necessary  in  a Convention  the  brilliant  success  of  which  is  con- 
fessedly due  to  prayer,  in  a Movement  springing  out  of  the  prayers 
of  Robert  P.  Wilder  and  his  sister  while  they  were  students.  I 
cannot,  however,  refrain  from  pointing  out  one  instance  of  an- 
swered prayer  which  has  always  appealed  to  me  strongly  because 
of  the  personality  of  the  man  whom  it  concerns.  In  1886  Mr.  J. 
Hudson  Taylor  and  some  of  his  associates  in  the  China  Inland 
Mission  were  led  to  pray  that  to  the  200  missionaries  then  in  that 
organization  might,  in  the  course  of  the  next  year,  be  added  100. 
So  strong  was  the  conviction  among  those  praying  men  and  women 
that  one  of  them  said:  “We  shall  not  all  of  us  be  able  to  come 
together  a year  hence  for  a praise  meeting  for  the  answer  to  this 
prayer;  let  us  have  it  here  and  now.”  And  they  did.  In  the  course 
of  the  next  year  600  candidates  offered  themselves,  among  whom 
the  100  were  selected  who  seemed  best  qualified.  Mr.  Hudson 
Taylor  was  further  led  to  ask  God  that  the  increase  in  income 
from  $100,000  to  $150,000,  which  was  needed,  might  be  given  in 
large  amounts.  Within  the  year  eleven  gifts,  ranging  from  $2,500 
to  $12,000,  had  come  in. 

“A  beautiful  experience,”  you  say;  “I  do  not  doubt  it,  but  I 
have  not  had  it.”  Can  it  be  that  your  prayer  has  not  had  the  right 
ring  about  it?  There  is  a word  in  the  fortieth  Psalm  which  seems 
to  give  light  on  this  point:  “I  waited  patiently  for  the  Lord;  and 
he  inclined  unto  me,  and  heard  my  cry.”  I love  to  think  of  how. 


THE  PLENTEOUS  HARVEST  AND  PRAYER 


275 


the  Lord  inclines  to  listen  to  our  prayers,  as  one  who  tunes  an 
instrument  inclines  to  listen  for  the  right  tone,  and  refuses  to  be 
satisfied  until  he  has  heard  it.  What  is  the  deepest  ring  in  the  tone 
ascending  in  your  prayer?  Is  it  the  desire  to  be  something  or  do 
something  that  will  be  noticed,  or  is  it  simply,  “Thy  Kingdom 
come,”  whatever  that  may  mean  to  you  personally?  The  prayer, 
which  Christ  taught  His  disciples  was  that  God  might  thrust  forth 
laborers,  and  the  next  thing  that  happened  was  that  they  themselves 
were  thrust  forth.  After  that  night  of  prayer,  in  which  it  seems 
as  if  our  blessed  Lord  had  been  led  on  to  a new  step  in  His  minis- 
try, He  called  unto  Him  His  twelve  disciples  and  gave  them  power 
and  sent  them  forth  with  instructions  for  that  special  mission.  Some 
have  tried  to  transform  these  instructions  into  hard  and  fast  rules 
for  all  times.  I believe  that  that  is  a mistake.  He  will  go  with  His 
disciples  Himself,  as  we  were  so  forcibly  reminded  this  morning,  and 
He  will  give  them  instructions  for  each  field  and  each  occasion. 

Before  closing  I wish  to  say  one  word  about  that  oft  misunder- 
stood and  oft  misused  verse,  “Be  ye  therefore  wise  as  serpents,  and 
harmless  as  doves.”  Wherein  do  serpents  show  their  wisdom?  Is 
it  not  in  finding  a shelter  where  one  least  expects,  and  in  finding 
their  way  where  there  seems  to  be  no  thoroughfare  ? Is  it  pressing 
the  simile  too  far  if  we  say  that  this  is  the  way  in  which  we  should 
be  like  them,  and  where  modern  missions  have  been  like  them — 
finding  ways  as  medical,  industrial,  and  educational  missionaries, 
where  the  evangelistic  method  alone  would  be  unavailing?  And 
yet  harmless  as  doves ! It  was  in  the  shape  of  a dove  that  the  Holy 
Spirit  came  down  on  Jesus.  It  is  when  we  are  actuated  by  the 
spirit  of  power  and  of  love  and  of  a sound  mind  that  we  carry  out 
the  will  of  God. 

“But,”  some  one  will  say,  “now  you  are  talking  about  work. 
You  said  that  we  were  not  to  work,  but  to  pray.”  Yes,  we  are  to 
pray  first  and  foremost,  but  that  does  not  exclude  work ; on  the  con- 
trary, it  includes  it.  I remember  how  Mr.  Hudson  Taylor,  speaking 
to  the  students  of  the  University  of  Upsala,  said:  “It  is  possible 
to  work  without  praying.  It  is  a bad  plan,  but  it  can  be  done.  But 
you  cannot  pray  earnestly  without  working.”  He  himself  was  the 
most  perfect  example  of  harmonizing  these  two  elements.  No  one 
has  ever  taught  me  a more  helpful  lesson  on  that  subject. 

May  God  teach  us,  every  one,  that  lesson— how  to  pray  as  if 
no  working  would  avail,  and  how  to  work  as  if  no  prayer  would 
avail.  If  He  does,  the  coming  of  His  Kingdom  will  be  mightily 
hastened,  and  the  purpose  of  this  Convention  will  be  realized. 


HONOR  ROLL 


The  names  of  student  volunteers  whose  death  during  the  past 
four  years  has  been  reported  at  the  office  of  the  Movement,  were 
then  read,  as  follows : 

Floyd  C.  Allen — Ohio  Wesleyan  University — South  America. 

Cora  Ayars  Ball — Fort  Worth  University — Africa. 

Jennie  Sumner  Bassett — Cornell  College — Mexico. 

Mary  Hawley  Briggs — Wellesley  College — Japan. 

Ida  May  Cartwright — Ohio  Wesleyan  University — India. 

Eleanor  Chesnut — Park  College,  Woman’s  Medical  College, 
Chicago — China. 

David  H.  Devor — Un.  of  Wooster,  McCormick  T.Sem. — Africa. 
John  Eccles,  Un.  of  Penn.  Medical. 

Fred  L.  Guthrie — Northwestern  Un.,  Garrett  Biblical  Institute — 
China. 

Osman  F.  Hall — Northwestern  Un.  Medical,  Garrett  Biblical  Insti- 
tute— China. 

Edith  Blaine  Harcourt — Ewart  Missionary  Training  House — India. 
Lillian  Harris — Ohio  Wesleyan  University,  Woman’s  Medical, 
Cincinnati,  Woman’s  Medical,  Penn. — Korea. 

Thomas  Craigie  Hood — Toronto  Un.,  Knox  College — China. 
John  E.  Huhn — Un.  of  N.  C.,  Va.  T.  Sem. — Alaska. 

Rt.  Rev.  Jas.  Addison  Ingle — Un.  of  Va.,  Alexandria  T.  Sem. — 
China. 

Boon  Itt — Williams  Col.,  Auburn  T.  Sem. — Siam. 

Sophia  E.  Johnson — Woman’s  Medical  Col.,  Phila.— India. 

Bessie  Groves  Kelly — Trinity  Un.,  Peabody  Normal  Col.— -China. 
Rachel  G.  Mair — Chicago  Training  School — Africa. 

Ben  H.  Marsh — Northwestern  University — China. 

C.  W.  McCleary — Princeton  T.  Sem. — West  Africa. 

Anna  Josephine  Mekkleson — Chicago  Training  School,  Medical 
Course,  St.  Joseph,  Mo. — Africa. 

George  H.  Menzies — Manitoba  Col.  Arts  and  Medical — India. 
Maude  Thompson  Miller — Amer.  Med.  Miss.  College — China. 
Oliver  M.  Moody— Taylor  University — Africa. 

John  R.  Peale— Lafayette  Col.,  Princeton  T.  Sem. — China. 

Mary  Wright  Pease — Northwestern  University — Malay  P. 
Miriam  Speer  Perkins — Union  Miss.  Training  Institute — Africa. 
Frank  W.  Read— McGill  University,  Cong.  Coll. — Africa. 

276 


CABLE  GREETINGS 


277 


Elsie  Lambert  Riebel — Otterbein  University — West  Africa. 

Annie  Tracy  Riggs — Mt.  Holyoke  College- — Turkey. 

Norman  H.  Russell — Toronto  University — India. 

James  Simester — Baldwin  Un.,  Drew  T.  Sem. — China. 

Mrs.  A.  M.  Stebbins — Chicago  Bible  Institute — India. 

David  Lyle  Thoburn — Boston  Un.  School  of  Theology — India. 
Marion  Wells  Thoms — University  of  Michigan,  Medical — Arabia. 
J.  Lawrence  Thurston — Yale  University,  Hartford  T.  Sem. — China. 


CABLE  GREETINGS 

The  reading  by  the  chairman  of  cablegrams  from  various  for- 
eign countries  followed  the  honor  roll.  They  were  as  below : 

Church  Missionary  Society,  London.  “World  for  Christ.” 

The  Hague.  “Greetings  from  the  students  of  Holland.” 

Norwegian  students.  “Psalm  110:1.  ‘The  Lord  saith  unto  my 
Lord,  Sit  thou  at  my  right  hand,  until  I make  thine  enemies  thy 
footstool.'  ” 

Rio  de  Janeiro.  “Student  volunteers  in  South  America  greet 
brethren  still  on  the  home  field  and  urge  conscientious  consideration 
claims  Neglected  Continent,  where  centuries  erroneous  teaching  and 
corrupt  practices  by  clergy  have  debauched  people  morally  and 
rendered  so-called  Christianity  mere  sounding  brass  and  tinkling 
cymbal  of  formality.” 

Sydney.  “Australasian  students  send  greetings.” 

Calcutta.  “Threshold  greatest  revival  India’s  history.  Supreme 
opportunity.”  Carter  and  Eddy.  Secretaries  of  Intercollegiate 
Christian  Movement  of  India  and  Ceylon. 

Seoul.  “From  the  midst  of  her  national  degradation,  Korea 
appeals  to  the  students  of  America.  All  her  trusted  hopes,  friends, 
nations,  and  her  old  religions  have  failed  her  in  her  time  of  need. 
The  nation  as  a nation  realizes  that  America’s  Christianity  and 
America’s  education  are  now  her  only  hope.  The  people  of  Korea 
appeal  to  you  American  Christian  students  for  these.  Now  is  the 
time.  ‘Freely  ye  received,  freely  give.’  ” 

Shanghai.  “Awakening  China  opportunity  ages.”  F.  S.  Brock- 
man, National  Secretary  of  Student  Christian  Association  Move- 
ment of  China. 

Tientsin.  “Opportunity  unparalleled.  Occupation  urgent.” 
Harvey,  Robertson,  Hersey,  and  Cole. 

Tokyo.  “Japan  knows  her  military  might,  but  her  seers  lament 
her  poverty  in  those  spiritual  forces  which  nothing  on  earth  can 
fully  supply  but  the  living  Gospel  of  Christ.  She  can  reform  the 
government  of  Korea  and  teach  China  sciences  and  military  arts, 
but  she  is  impotent  to  effect  their  spiritual  regeneration.  We,  as  her 


278  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

friends  and  your  fellow  volunteers,  add  our  voices  to  her  plea  and 
ask  that  some  of  the  choicest  men  and  women  of  America  may  re- 
spond with  no  less  than  their  lives  and  their  property.”  League  of 
Student  Volunteers  in  Japan  to  the  Student  Volunteers  of  America. 

Tokyo.  “Japan  leading  Orient,  but  whither?”  Galen  M.  Fisher, 
National  Secretary  of  the  Student  Christian  Association  Movement 
of  Japan. 


A TESTIMONY  FROM  A VOLUNTEER 

e , 

MR.  W.  B.  RETTUS,  MOBILE 

When  I went  to  the  university  I was  not  a Christian,  and  one 
of  my  objects  in  going  there  was  to  get  such  training  that  I could 
prove  that  there  was  nothing  in  Christianity ; I believed  that  I could 
do  it.  I had  been  there  but  a few  days,  when  I began  to  meet  such 
men  as  Michener  and  Horace  Rose  and  others,  and  I began  to  see 
that  there  was  something  in  their  lives  that  I did  not  have,  and  I 
wanted  it.  I talked  with  them  about  it,  and  they  told  me  that  it 
was  Jesus  Christ.  I wanted  Christ,  I learned  how  I might  find  Him, 
and  I accepted  Him. 

Then  the  question  came  up  as  to  what  I would  do  with  my 
life  as  it  had  been  enriched  by  Christ.  As  I considered  all  the  op- 
portunities that  were  open,  the  largest  that  I could  find  was  on  the 
foreign  field;  and  so  in  my  sophomore  year  I signed  the  declaration 
card  of  the  Volunteer  Movement,  declaring  it  to  be  my  purpose, 
if  God  permitted,  to  become  a foreign  missionary.  I wrote  my 
father,  who  was  not  a Christian,  and  told  him  what  I had  done.  He 
wrote  back  saying  that  he  was  not  willing  that  I should  do  such 
a thing,  as  it  would  be  wasting  my  life,  and  he  was  not  willing  for 
me  to  throw  it  away  in  any  such  way;  furthermore,  he  would  not 
continue  to  support  me  in  college  unless  I should  give  up  the  foolish 
desire  to  engage  in  such  an  enterprise.  The  night  before  I re- 
ceived the  letter  I had  spoken  in  prayer-meeting  on  Matthew  19:29, 
“Every  one  that  hath  forsaken  houses,  or  brethren,  or  sisters,  or 
father,  or  mother,  or  wife,  or  children,  or  lands,  for  my  name’s  sake, 
shall  receive  an  hundredfold,  and  shall  inherit  everlasting  life.”  1 
had  tried  to  make  the  point  that  we  ought  to  believe  the  Word  and 
that  any  draft  we  make  on  it  will  be  honored.  The  next  day,  as  I 
faced  the  question  as  to  whether  that  particular  word  was  true  or 
not,  I saw  that  I had  to  choose  between  my  earthly  father  and 
support  in  college  on  the  one  hand,  and  my  heavenly  Father  and 
Jesus  Christ  and  the  work  they  had  given  me  to  do  on  the  other. 
I chose  Jesus  Christ,  as  any  one  would  who  knows  Him. 

I worked  my  way  through  college  after  that,  that  year  by  some 


FAREWELL  MESSAGES  FROM  VOLUNTEERS  SOON  TO  SAIL  279 


work  in  a kitchen  and  in  a stable,  firing  a furnace  and  sawing  wood. 
It  galled  me  a bit  at  first,  before  my  vision  was  clear  on  the  thing, 
to  have  to  be  a servant  when  I had  had  servants,  until  I remembered 
that  Jesus  Christ  said,  “The  Son  of  Man  came  not  to  be  ministered 
unto,  but  to  minister,”  and  the  servant  has  no  right  to  expect  any- 
thing better  than  his  Lord. 

When  I was  nearly  through  college  the  possibilities  seemed  to 
open  up  of  going  to  the  field;  but  when  I was  examined  by  the 
board  physician,  he  told  me  that  I could  not  go  because  of  my  health 
record.  I had  broken  down  and  was  out  of  college  for  two  years,  but 
he  said,  “If  you  will  keep  well  for  a year  and  a half,  you  can  go.” 
I kept  well  for  a year  and  a half  and  met  him  again  last  summer,  and 
I have  been  appointed.  I am  under  appointment  now  to  go  to  China 
to  become  college  secretary  of  the  Young  Men’s  Christian  Associa- 
tion for  that  Empire,  for  Korea,  and  for  Hong  Kong,  a position 
which  I would  rather  have  than  any  other  on  earth  which  I know, 
for  it  will  give  me  the  opportunity  to  lead,  so  far  as  I am  able  to  lead, 
those  who  are  to  be  the  leaders  of  more  than  one-fourth  of  the  popu- 
lation of  the  globe.  The  greatest  disappointment  of  which  I know 
would  be  to  have  an  obstacle  come  in  the  way  which  would  prevent 
my  going.  ...  ' 

My  father  is  not  living  now.  He  never  gave  his  consent.  I 
have  a sister  who  is  in  Japan  now.  My  mother  and  the  one  sister 
left  have  come  to  this  Convention.  In  order  to  go  to  the  foreign 
field,  I live  on  less  than  a missionary’s  salary  there  in  order  to  help 
provide  for  them,  for  I would  rather  do  that  than  not  go. 


FAREWELL  MESSAGES  FROM  VOLUNTEERS  SOON  TO 

SAIL 

At  the  close  of  Mr.  Pettus’s  address,  the  Chairman,  Mr.  Mott, 
requested  those  present  who  expected  to  sail  for  foreign  fields  before 
January  1,  1906,  to  stand  and  in  a brief  sentence  to  state  where  they 
were  going,  and  why  they  were  going.  The  following  are  some  of 
the  responses: 

India,  because  of  the  great  need. 

China,  because  I want  the  Chinese  to  know  the  love  and  the 
friendship  of  Jesus  Christ  as  I have  it. 

Philippine  Islands,  because  God  says,  “Son,  go  work  to-day 
in  my  vineyard.” 

Laos,  because  I know  it  is  the  best  investment  that  I can  make 
of  my  life. 

Africa,  because  while  there  on  business,  the  needs  of  that 
hungry  people  so  thrust  themselves  upon  me. 


280  students  and  the  modern  missionary  crusade 

Brazil,  because  of  the  vast  need  as  revealed  in  the  cablegram  to 
Mr.  Mott. 

China,  for  a place  of  service  hard  enough  to  bind  me  close  to 
my  Lord. 

South  America,  because  the  value  of  a human  soul  cannot  be 
estimated,  and  I want  to  die  rich. 

India,  to  do  my  part  in  the  evangelization  of  the  world  in  this 
generation. 

Peru,  because  after  such  conventions  as  this,  I receive  the  con- 
viction that  power  with  God  and  man  depends  upon  my  being  true 
to  light. 

The  Sudan,  because  I have  felt  that  I could  not  take  Christ  and 
pray  for  laborers  to  be  thrust  out,  if  I myself  did  not  go. 

China,  because  the  power  of  the  life,  the  love,  and  the  self- 
sacrificing  service  of  Christ  constrains  me. 

Philippine  Islands,  because  in  view  of  the  need  that  has  been 
presented  here,  I believe  that  no  Christian  clergyman  has  a right  to 
remain  at  home,  unless  he  has  a clear  and  definite  call  so  to  do,  and 
such  a call  has  not  come  to  me. 

Japan,  because  of  the  opportunity,  and  because  of  the  con- 
viction from  God. 

China,  because  I have  taken  the  Lord  Jesus  Christ,  not  only  as 
Savior,  but  as  the  Lord  of  my  life;  and  I know  that  the  field  to 
which  I am  going  is  needier  than  any  I could  fill  at  home. 

Jamaica,  because  there  is  such  great  need  of  my  life  in  that 
field. 

West  China,  because  they  need  Jesus  Christ  there. 

South  America,  because  I am  sent. 

Persia,  because  as  a Christian  physician  I am  ashamed  to  stay 
in  this  country,  where  I am  not  needed.  I am  thankful  that  the 
all-glorious  Christ  is  opening  a way  for  me  to  go  to  Persia. 

Africa,  because  of  a great  need,  a wonderful  opportunity,  and 
the  assurance  of  God’s  growing  approval. 

China,  because  I wish  to  have  a part  in  molding  that  great 
Empire  into  a Christian  nation. 

Africa,  as  a Christian  physician  to  help  heal  the  filthy  sore  of 
the  world. 

Japan,  because  as  every  young  American  has  had  an  opportun- 
ity to  know  Jesus  Christ,  so  I believe  every  young  Japanese  ought 
to  have  that  same  opportunity. 

Africa,  because  I hear  two  voices,  one  from  across  the  sea,  and 
the  other  within. 

Japan,  because  I have  looked  squarely  at  the  idea  and  could 
not  refrain  from  saying  I would  go. 

Latin  America,  because  of  the  greater  need  for  men  there. 

Japan;  a greater  opportunity  there  than  anywhere  else  in  the 
world  at  this  time. 


THE  UPLIFTED  EYE  AND  THE  LIFE  LAID  DOWN 


28l 


Mexico,  because  I love  the  Lord  Jesus  Christ,  and  I want  to 
work  for  Him. 

Africa,  to  work,  to  live,  to  love  and,  if  need  be,  to  die. 

Southern  Asia;  so  long  as  the  world  is  unevangelized,  I feel 
that  God  will  hold  me  personally  responsible,  unless  I give  my  life 
for  service  in  His  neediest  field. 


THE  UPLIFTED  EYE  AND  THE  LIFE  LAID  DOWN 

MR.  ROBERT  E.  SPEER,  M.A.,  NEW  YORK 

There  are  some  people  who  are  going  away  from  this  Con- 
vention with  very  heavy  hearts,  people  who  came  here  burdened 
with  the  sense  of  the  magnitude  of  the  work  undone  all  around 
them  and  who  hoped  that  they  might  find  here  in  this  gathering  men 
and  women  who  would  at  once  respond  to  their  call.  The  other 
afternoon  in  one  of  the  section  meetings,  a missionary  from  one  field 
spoke  of  her  province  in  which  there  were  half  a million  people,  and 
she  and  her  husband  were  the  only  missionaries  there,  and  she  asked 
whether  there  were  not  two  young  women  in  that  gathering  who 
would  respond  to  her  call  and  go  back  with  her.  Last  evening  she 
told  me  that  her  search  had  been  in  vain.  And  I know  of  many 
others  who  came  here  with  some  such  great  desire  and  who  likewise 
are  going  away  to-night  disappointed. 

It  is  not  that  the  Convention  has  been  a failure.  It  has  done 
everything  that  might  have  been  expected  of  it,  but  there  are  some 
of  us  who  have  been  here  who  have  failed  to  hear  the  voice  that 
must  have  been  speaking  to  us,  to  see  the  hand  that  must  have 
been  beckoning  to  us.  And  I have  been  thinking  this  evening  of 
what  a terrible  thing  it  will  be  to  the  man  or  woman  who  came 
here  to  whom  duty  spoke  and  who  did  not  hear  the  voice  of  duty. 

There  is  a passage  in  the  prophecy  of  Ezekiel  which  in  the 
early  days  of  this  Movement  was  used  a great  deal  in  the  work 
among  the  colleges.  I have  not  heard  it  quoted  as  often  in  these 
later  years.  It  occurs  both  in  the  third  and  in  the  thirty-third  chap- 
ters. “O  son  of  man,  I have  set  thee  a watchman  unto  the  house  of 
Israel;  therefore  thou  shalt  hear  the  word  at  my  mouth,  and  warn 
them  from  me.  When  I say  unto  the  wicked,  O wicked  man,  thou 
shalt  surely  die ; if  thou  dost  not  speak  to  warn  the  wicked  from  his 
way,  that  wicked  man  shall  die  in  his  iniquity;  but  his  blood  will 
I require  at  thine  hand.”  It  is  an  old  and  stern  truth,  fellow  stu- 
dents, but  we  would  do  well  to  face  it  before  we  go  to-night.  You 
and  I are  accountable  for  the  lives  of  the  men  and  women  whom 
we  might  reach ; and  some  day,  if  we  have  turned  away  from  God’s 


282  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

call  and  appointing  here  to-night,  their  blood  will  He  require  at 
our  hands. 

We  have  been  thinking  during  these  latter  days,  not  so  much 
of  a message  of  warning  that  we  are  charged  to  deliver  as  of  a 
message  of  great  hope  that  it  is  our  privilege  to  carry;  and  I have 
been  thinking  also  what  a terrible  thing  it  is  that  any  man  or  woman, 
through  deafness  or  blindness  of  soul  here  in  these  days,  should 
have  missed  the  privilege  and  the  duty  of  going  out  to  give  what 
he  or  she  has  to  the  world.  You  remember  the  last  lines  of  those 
stanzas  of  the  present  Primate  of  Ireland  as  he  faced  the  old  con- 
science-accusing question  of  the  patriarch,  “If  I have 

eaten  my  morsel  alone” — 

“Freely  as  ye  have  received,  so  give. 

Bade  He  who  hath  given  us  all. 

How  can  the  soul  in  us  longer  live 
Deaf  to  their  starving  call 
For  whom  the  blood  of  the  Lord  was  shed, 

And  His  body  broken  to  give  them  bread, 

If  we  eat  our  morsel  alone?’’ 

And  of  what  value  has  it  been  to  us  here  to  lift  up  our  eyes  to  look 
upon  the  fields,  if  we  are  going  to  turn  our  backs  upon  them? 
The  Savior  did  not  bid  His  disciples  to  lift  up  their  eyes  and  look 
upon  the  fields  for  any  educational  purpose.  He  bade  them  to  lift 
up  their  eyes  and  look  upon  the  fields  to  the  end  that  there  might  be 
laborers  who  would  go  forth  unto  those  fields;  and  woe  unto  us 
if  we  have  lifted  up  our  eyes  during  these  days  upon  the  world  and 
lifted  them  up  in  vain ! 

May  be  we  shall  see  something,  fellow  students,  if  we  would 
just  displace  the  world  in  order  to  have  a moment  with  the  Savior. 
You  do  not  need  to  take  your  eyes  off  the  world  in  order  to  fix 
them  upon  Him.  In  every  poor  hungering  heart  the  world  around, 
Christ  is  hungering  to-night;  in  every  poor  imprisoned  life,  Christ 
is  imprisoned  to-night.  Out  from  the  great  fields  at  which  we  have 
been  gazing  the  face  of  Christ  is  looking  at  us  to-night.  Let  us 
lift  up  our  eyes  and  let  them  rest  upon  the  fields,  if  we  will,  but 
let  us  remember  that  back  of  all  those  darkened  fields  is  the  dark- 
ened face  of  Christ.  Perhaps  if  we  should  think  of  the  world  as 
just  in  Christ’s  mind  a synonym  for  Himself,  we  should  hear  the 
call  that  we  have  not  heard  thus  far.  May  be  we  should  realize  then 
that  the  voices  that  have  been  appealing  to  us  from  across  the  seas 
are  melting  to-night  into  one  voice,  the  voice  that  we  have  so  often 
said  we  would  give  anything  to  hear,  the  voice  that  we  have  perhaps 
thought  we  would  have  to  wait  to  hear  until  we  see  Him  as  He  is ; 
but  through  all  these  myriad  tongues  to-night  it  is  the  voice  of  Christ 
that  is  calling  to  us  to  come  unto  Him.  And  only  as  to-night  look- 
ing upon  the  fields,  we  see  Christ  in  them,  as  lifting  up  our  eyes  they 
rest,  not  upon  the  geography  of  the  world,  but  upon  the  eternal 


THE  UPLIFTED  EYE  AND  THE  LIFE  LAID  DOWN 


283 


face  of  Christ,  shall  we  be  enabled  as  we  go  away  from  this  place 
to  meet  the  difficult  tests  to  which  these  lives  of  ours  are  to  be  sub- 
jected. It  is  the  life  that  has  buried  away  in  its  heart  the  vision 
alike  of  the  world  and  of  Christ  that  will  meet  these  tests. 

There  died  in  one  of  the  hospitals  in  New  York  just  a few 
months  ago  one  of  our  missionaries  from  Persia.  Sir  Mortimer  will 
recall  her.  She  was  one  of  those  women  to  whom  you  could  apply 
perfectly  that  exquisite  phrase  that  Mr.  Fraser  used  last  evening 
in  reference  to  David  Livingstone,  “a  man  of  unrivaled  trustworthi- 
ness in  the  most  trivial  details,” — a woman  most  truly  womanly,  one 
of  the  kind  who  blew  no  trumpets  from  the  housetops  but  who 
served  her  Master  with  all  the  loyalty  of  her  rugged  and  absolutely 
obedient  life.  After  the  operation  was  over  from  the  effects  of 
which  she  subsequently  died,  a common  friend,  who  stood  beside 
her  couch,  heard  her,  just  as  the  effect  of  the  anesthetic  was  passing 
away,  begin  to  murmur  very  quietly  and  brokenly  at  first,  the  words 
of  the  121st  Psalm:  “I  will  lift  up  mine  eyes  unto  the  hills,  from 
whence  cometh  my  help;”  and  then  as  the  anesthetic  passed  away, 
the  faint  voice  becoming  clearer  and  firmer  went  on,  still  altogether 
unconscious,  to  the  end,  “My  help  cometh  from  the  Lord,  which 
made  heaven  and  earth.”  Unconsciously  she  laid  bare  her  inner  life. 
Only  as  here  to-night  there  sinks  very  deep  in  the  under-conscious- 
ness of  our  life  the  sense  of  our  Savior’s  presence  and  the  reality 
of  His  perpetual  abiding  shall  we  be  able  as  we  go  from  here  to 
meet  those  great  tests  under  which  our  lives  are  to  be  bent.  We 
will  lift  up  our  eyes  upon  the  fields,  we  have  been  saying.  Will  you 
lift  them  up  also  upon  Christ  to-night? 

And  there  is  one  other  thing  that  we  must  do  before  we  go. 
I have  been  speaking  of  two  great  “wills”  that  should  be  ours  in 
the  lifting  up  of  our  eyes  upon  the  fields  and  upon  the  Savior  of  the 
fields,  and  woe  be  it  to  us  if  this  conference  does  not  end  in  a third 
willing — if  we  go  away  from  here  uplifted  for  a little  while,  a little 
enlarged  in  our  vision  of  the  world,  but  with  no  intense  personal 
resolution  of  larger  service  for  the  world.  There  is  something  else 
that  we  must  do.  “I  will  lift  up  mine  eyes;”  but  can  we  say  also, 
to-night,  “I  will  lay  down  my  life”?  Our  Savior  said  that  in  effect: 
“I  am  the  great  shepherd.  I will  lay  down  my  life.”  His  strong 
friend  said  that : “Why  cannot  I follow  thee  now  ? I will  lay 
down  my  life  for  thy  sake.”  The  one  who  loved  Him  best  said  that ; 
each  one  of  us  must  do  it.  “Hereby  know  we  love,  because  he  laid 
down  his  life  for  us;  and  we  ought  to  lay  down  our  lives.”  Have 
we  done  that  yet?  God  forbid  that  this  Convention  should  close 
with  any  lives  not  yet  laid  down.  God  grant  that  even  here  in  these 
last  moments  we  may,  each  one  of  us,  lay  down  his  life. 

I remember  coming,  several  years  ago,  down  to  the  Southern 
Students’  Conference  at  Asheville,  and  I had  to  stop  for  several 
hours  in  Salisbury,  North  Carolina,  between  trains.  I walked  up 


284  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

through  the  streets  of  the  little  village  and  presently  came  upon  the 
little  church  that  stands  by  the  side  of  one  of  the  village  streets ; and 
I climbed  over  the  gate  and  walked  to  and  fro  amid  the  white  stones 
of  the  little  cemetery  beside  the  church,  until  at  last  I came,  in  the 
middle  of  the  cemetery,  on  a little  cluster  of  soldiers’  graves.  Pres- 
ently there  were  two  stones  that  caught  my  gaze,  and  I walked  up 
and  read  the  inscriptions  on  them.  One  was  the  resting  place  of  an 
officer  in  the  Confederate  army,  a man  of  middle  life,  and  near  him 
was  the  stone  of  a lad  of  nineteen,  a first  lieutenant  in  the  7th  Regi- 
ment of  North  Carolina  Volunteers ; and  as  I read  the  names,  I saw 
beneath  one  of  them  this  simple  inscription,  “He  died  for  the  cause 
he  loved.”  I took  off  my  hat  and  stood  there  between  the  grave  of 
the  grown  man  and  the  grave  of  the  boy  who  had  laid  down  their 
lives  for  the  cause  that  they  loved.  “I  am  the  good  shepherd,  . . . 
and  I lay  down  my  life  for  the  sheep,”  and  we  have  been  calling  Him 
our  Master  and  our  Lord.  This  was  the  way  the  Master  went. 
Shall  not  the  servant  tread  it  still?  And  here  before  we  go,  in  the 
simple  quietness  of  our  own  hearts,  shall  we  not,  each  one,  bow 
down,  bending  our  wills  beneath  the  will  of  Christ  as  we  too  lay 
down  our  lives  for  His  sheep?  Truly  it  is  His  voice,  not  speaking 
in  our  ears  but  speaking  in  our  hearts  just  now — His  voice,  to 
which  we  have  so  often  said  we  would  refuse  nothing  if  it  asked.  It 
is  asking  now;  the  testing  hour  of  many  lives  here  has  come.  “I 
will  lift  up  mine  eyes,”  “I  will  lay  down  my  life.”"  Will  we? 


AFRICA 


General  Survey  of  African  Fields  and  of  Methodist 
Work 

Experiences  of  a Pioneer  Missionary  on  the  Congo 

Work  of  the  United  Presbyterians  in  Northeastern 
Africa 

The  American  Board’s  Work  in  West  Central  Africa 
In  British  Central  Africa 


GENERAL  SURVEY  OF  AFRICAN  FIELDS  AND  OF 
METHODIST  WORK 


BISHOP  J.  C.  HARTZELL,  D.D.,  AFRICA 

I am  very  thankful  to  God  that  I was  enabled  to  reach  New 
York  in  time  to  be  present  at  this  Convention.  I have  just  returned 
from  an  extensive  tour  in  East,  West,  South,  and  Central  Africa, 
occupying  the  past  fourteen  months,  and  so  I come  to  you  fresh 
from  the  field.  I come  also  full  of  faith  and  hope  for  Africa,  and  I 
come  to  rejoice  in  the  fact  that  all  through  the  United  States  and 
Canada  there  is  a rapidly  growing  interest  in  Africa’s  redemption. 

It  was  only  yesterday  when  the  veil  of  mystery  was  lifted  from 
that  vast  continent.  Only  yesterday  we  knew  but  little  about  it; 
to-day,  in  the  Providence  of  God,  we  can  look  upon  the  whole  con- 
tinent. You  can  journey,  as  I have,  many  thousands  of  miles 
around  its  coasts  and  across  the  southern  section  of  it  and  see  how 
marvelously  God  is  opening  the  continent  to  the  world. 

It  is  difficult  to  understand  what  Africa  is.  It  is  6,000  miles 
from  Cape  Bon  in  the  Mediterranean  to  Cape  Agulhas  in  the  far 
south.  It  is  5,000  miles  from  Cape  Verde  on  the  west  to  Cape 
Guardafui  on  the  east.  You  can  place  the  United  States  on  the 
lower  section  of  the  continent  south  of  the  Zambezi  River;  you  can 
put  India  with  her  300,000,000  people  above  the  United  States  on 
the  right-hand  side;  you  can  place  China  with  her  400,000,000  and 
more  beside  India  on  the  other  side  of  the  continent;  and  then  you 
can  take  England,  Scotland,  Wales,  and  half  a dozen  other  coun- 
tries of  the  same  size  and  put  them  in  the  Nile  Valley  and  along 
the  Mediterranean  and  still  have  room  to  spare.  There  is  nearly 
as  much  territory  on  the  continent  of  Africa  as  in  all  the  other 
foreign  fields  actually  occupied  by  the  societies  represented  at  this 
Convention. 

Then  there  are  her  systems  of  rivers : her  magnificent  Congo 
flowing  out  toward  the  west,  five  miles  wide  at  the  mouth,  out  of 
which  flow  the  waters  of  10,000  miles  of  navigable  rivers;  her 
historic  and  marvelous  Nile,  rising  in  the  midst  of  the  great  lakes 
and  flowing  northward  2,500  miles  into  the  Mediterranean.  There 
are  the  Niger  on  the  west  and  the  great  Zambezi,  that  starts  from 
the  west  and  flows  out  at  the  southeast,  with  its  famous  Victoria 

287 


288  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 


Falls,  where  I stood  a few  weeks  ago.  That  great  river,  a mile 
wide,  flowing  peaceably  without  a ripple  or  cataract,  suddenly  drops 
into  a chasm  a mile  long  and  420  feet  deep,  with  three  times  as 
great  a fall  as  Niagara. 

There,  too,  are  her  mines  of  gold.  A few  weeks  ago  I visited 
the  mines  of  Johannesburg,  where  there  is  more  gold  in  sight  than 
is  in  circulation  on  the  face  of  the  earth.  Her  mines  of  diamonds, 
of  coal,  of  copper,  and  of  iron,  are  likewise  notable.  Her  railway 
systems  now  foot  up  10,000  miles;  and  you  can  take,  as  I did 
recently,  a de  luxe  train,  lighted  with  electricity  and  running  from 
Cape  Town  3,000  miles  northward  and  northeast.  Thus  I might 
continue  to  speak  to  you  of  that  continent.  The  first  great  fact 
that  the  American  Church  wants  to  understand  is  that  Africa  is  a 
great  continent.  Her  wealth  is  not  known. 

And  what  marvelous  things  God  is  doing  in  Africa.  Fifty 
years  ago  there  was  not  a single  steamship  going  to  Africa.  To- 
day there  are  twenty-three  lines  of  steamers  plying  up  and  down 
that  coast.  At  the  Madeira  Islands,  for  example,  there  are  1,500 
ships  which  stop  every  year;  and  I wish  I could  give  you  the  pic- 
ture down  at  Cape  Town  as  you  come  into  that  place  on  one  of 
those  magnificent  steamers.  Yonder  are  the  great  docks,  and  all 
about  them  are  ships  from  every  part  of  the  world.  As  I came  into 
that  great  harbor,  I looked  about  to  see  the  different  flags,  and  as  I 
caught  sight  of  the  Stars  and  Stripes  flying  from  the  masthead  of  a 
ship,  I took  off  my  hat  and  I thanked  God  for  the  Stars  and 
Stripes.  Yonder  is  the  city  of  77,000  people,  lying  on  the  plain 
that  rises  gradually  up  from  the  sea  at  the  foot  of  Table  Mountain; 
then  you  see  the  mountain  itself  rising  3,500  feet  above  the  fleecy 
clouds,  and  above  all  the  semi-tropical  sky.  I have  seen  many  sights 
on  all  continents,  but  there  are  very  few  scenes  more  beautiful,  more 
striking,  more  prophetic  of  the  future  than  that  scene  at  Cape  Town 
— the  bay,  those  docks,  the  mountain,  and  those  clouds  floating  far 
above  it. 

A most  interesting  and  important  fact  is  that  the  whole  conti- 
nent, except  Liberia  and  Abyssinia,  has  been  divided  up  among 
the  nations  of  Europe.  England  is  the  greatest  power  in  Africa, 
thank  God;  for  it  stands  for  equality  and  justice,  and  the  English 
flag  is  the  missionary  flag  of  the  world.  South  Africa  belongs  to 
her,  and  in  all  she  has  nearly  3,000,000  square  miles  of  territory. 
Belgium  has  the  magnificent  Congo  country  in  South  Central 
Africa,  with  its  900,000  square  miles,  with  some  25,000,000  black 
people.  Belgium’s  flag  is  a blue  field  with  a single  star  of  gold  in 
the  center.  France  has  a vast  area;  so  has  Germany. 

For  thousands  of  years,  we  know  not  how  long,  Africa’s  people 
have  lived  and  babbled  their  many  languages,  and  her  black  races 
have  not  developed  the  higher  types  of  civilization.  The  only  ex- 
ception i§  over  yonder  on  the  Red  Sea,  and  there  seems  now  to 


SURVEY  OF  AFRICAN  FIELDS  AND  OF  METHODIST  WORK  289 

be  the  sure  beginning  of  a great  black  African  empire,  which  I pray 
God  may  succeed.  Then  over  on  the  west  is  the  Republic  of 
Liberia.  All  the  rest  of  the  continent  is  under  the  rule  of  the  white 
man.  Africa  is  the  last  great  factor  in  the  white  man’s  burden.  We 
cannot  get  rid  of  it;  God  has  put  it  on  our  shoulders,  just  as  the 
white  people  of  America  cannot  rid  themselves  of  the  responsibili- 
ties of  the  African  in  America.  The  Christian  world  must  civilize 
Africa;  it  is  God’s  call,  it  is  God’s  plan. 

Another  interesting  fact  is  that  this  continent  has  been  divided 
up  among  the  nations  without  war.  At  no  other  time  in  history  has 
the  diplomacy  of  the  world  been  in  such  a state  that  that  would  be 
possible.  But  now  it  is  divided;  and  if  I had  a pointer,  I could  in- 
dicate on  the  map  every  one  of  those  empires.  That  map  of  Africa 
is  burned  into  my  heart;  I think  about  it;  I dream  about  it;  I pray 
for  it,  night  and  day,  that  God  may  stir  the  Christian  world  more  and 
more  for  the  redemption  of  that  continent. 

There  are  in  Africa  perhaps  150,000,000  people.  Of  that  num- 
ber, down  in  South  Africa  there  are  about  a million  whites.  That 
is  the  white  man’s  Africa;  and  yet  south  of  the  Zambezi  River  there 
are  five  and  a half  millions  of  black  people  in  the  midst  of  which  are 
these  million  whites.  We  talk  about  the  negro  problem  in  America, 
but  it  is  nothing  here  as  compared  with  Africa;  for  we  have  eighty 
or  ninety  millions,  perhaps  ten  of  which  are  blacks.  In  Africa,  there 
are  nearly  150,000,000  blacks,  and  certainly  not  more  than  a million 
and  a half  of  whites,  if  we  count  in  those  mongrel  masses  along  the 
Mediterranean. 

The  most  interesting  thing  in  Africa  is  the  native  himself.  I 
have  seen  him  in  all  his  conditions,  first  as  a cannibal  and  then  in 
his  bettered  condition.  I have  just  returned  from  a tour  of  750 
miles  right  out  into  the  heart  of  Africa;  and  I want  to  say  to  you, 
that  every  day  that  I study  the  native  African,  the  more  I respect 
him.  He  is  a peculiar  type,  and  the  African  race  has  its  peculiari- 
ties. What  its  future  is  to  be,  we  cannot  tell.  I was  asked  that 
question  by  Mr.  Balfour,  who  was  then  Premier  of  Great  Britain, 
and  two  or  three  other  distinguished  gentlemen  who  were  present 
at  lunch.  I had  to  reply  that  I did  not  know.  I cannot  predict 
whether  there  will  be  a conflict  of  races  or  not.  All  that  I know  is, 
that  it  is  my  duty  as  a Christian  minister  to  give  every  man  I can 
touch  a fair  chance,  whether  he  be  black  or  white,  whatever  his  race 
or  color;  and  if  God  cannot  take  care  of  these  multitudes  in  the 
future,  there  is  no  need  of  my  worrying  about  it.  But  He  can,  and 
He  will. 

As  to  the  missionary  work  of  Africa,  it  is  going  forward.  The 
Methodist  Episcopal  Church  is  backing  us  up  there  with  magnifi- 
cent enthusiasm.  We  have  one  center  in  the  Madeira  Islands 
among  the  Portuguese;  a good  Annual  Conference  in  Liberia, 
where  we  have  been  nearly  seventy-five  years;  in  Angola,  south  of 


29O  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

the  Equator  on  the  West  Coast  we  have  a large  work.  In  East  Africa 
we  have  a magnificent  work;  and  there,  by  the  way,  I am  drawing 
my  native  workers  from  the  black  men,  converted  at  the  Johannes- 
burg mines.  They  come  home  with  their  Bibles  in  their  hands,  read- 
ing the  Word  of  God  and  singing,  and  after  testing  them,  we  put 
them  in  charge  of  stations.  Then  we  have  a center  in  eastern 
Rhodesia,  where  we  were  given  13,000  acres  of  land  and  a hundred 
thousand  dollars’  worth  of  buildings.  The  government  said:  “We 
want  you;  we  want  America  to  come  and  join  hands  with  us  and 
help  us  lay  the  foundations  of  Christian  civilization  here,  where  for 
ages  there  has  been  nothing  but  barbarism  and  heathenism.”  And 
we  are  there  with  our  shops  and  our  farms  and  all  the  institutions 
of  a great  industrial  plant. 

I give  you  this  outline  simply  to  show  that  we  are  going  for- 
ward. And  similar  work  is  being  done  by  others  as  well;  by  the 
great  English  Church,  the  Wesleyan  Methodist,  the  Presbyterian, 
and  other  Churches,  until  to-day  the  continent  of  Africa  is  being 
touched  in  many  places,  though  I may  say  only  barely  touched.  As 
to  the  effect  of  the  Gospel  upon  these  blacks  and  upon  the  white 
people,  it  is  the  same  there  as  here.  I want  you  to  bear  in  mind 
that  there  is  a large  amount  of  work  done  among  the  white  people. 
We  have  churches  and  schools  and  missions  among  the  white  peo- 
ple of  Africa  as  well  as  among  the  negroes. 

The  point  I desire  to  especially  emphasize  is  this:  I want  you 
to  study  Africa;  study  it  thoroughly.  Study  Africa  as  a continent, 
where  great  national  questions  are  at  the  front;  where  colonial  em- 
pires are  being  developed;  where  hundreds  of  millions  of  dollars 
are  being  expended ; and  where  thousands  of  men — splendid  white 
men,  young  and  old,  college  men,  travelers,  explorers,  business 
men — are  going.  They  do  not  whine  about  it ; they  do  not  think  it 
a very  heroic  thing,  going  there.  I have  journeyed  an  average  of 
30,000  miles  a year  for  ten  years  since  I have  been  a Bishop  for 
Africa,  and  have  asked  God  for  ten  more  such  years  of  opportunity. 
Pray  for  the  workers  over  there. 

I expect  to  be  a Bishop  in  Africa  long  enough  to  take  a Pull- 
man car  at  Cape  Town  and  thread  my  way  6,000  miles  northward 
to  the  Mediterranean.  I recently  went  to  the  end  of  the  railroad, 
500  miles  north  of  Victoria  Falls,  and  looked  out  into  the  heart  of 
that  great  black  continent;  and  I prayed  God  that  I might  have  a 
dozen  men  from  among  the  very  best,  in  point  of  brains,  consecra- 
tion, and  practical  sense,  and  at  least  $100,000.  I would  like  to  take 
up  100,000  acres  of  land  in  the  heart  of  Africa  and  do  something 
worthy  of  the  age  in  which  we  live,  of  the  churches  we  represent, 
of  the  great  nation  we  stand  for.  As  I looked  into  the  very  heart  of 
the  continent  I saw  in  vision  what  would  come  in  a few  years  from 
now — a great  continental  system  of  railways  traversing  the  con- 
tinent, north  and  south  and  east  and  west,  with  developed  mines, 


A PIONEER  MISSIONARY  ON  THE  CONGO 


29I 


with  growing  cities  and  magnificent  agricultural  interests,  with  mul- 
titudes accepting  Christ,  with  the  power  of  Islam  broken,  with 
barbarism  and  superstition  gone,  and  the  Christ  honored  over  all 
that  vast  area.  God  hasten  the  day.  ' O Africa,  for  thee  I live,  for 
thee  I pray,  and,  if  necessary,  for  thee  I die! 


EXPERIENCES  OF  A PIONEER  MISSIONARY  ON  THE 

CONGO* 

THE  REV.  WILLIAM  H.  SHEPPARD,  D.D.,  F.R.G.S.,  CONGO 

Among  the  many  things  which  impress  me  in  this  great  Con- 
vention, allow  me  to  mention  two.  One  is  the  great  possibilities  that 
are  within  these  walls  as  you  go  forth  to  battle  in  the  four  quarters 
of  the  world  for  the  Master.  Your  beautiful  singing  is  the  next. 
As  I have  heard  it,  I have  thought  of  what  it  will  be  when  we  shall 
have  gone  to  glory,  when  all  the  Christian  singers  of  the  world 
gather  themselves  together.  David  of  the  harp  will  be  there  ; Gabriel 
of  the  trumpet  will  be  there.  I am  indeed  grateful  to  you  that  you 
allow  me  this  opportunity  to  speak  of  our  work  in  Central  Africa 
on  the  Congo.  I have  had  many  experiences ; I shall  speak  of  only 
a few. 

When  a boy  playing  in  the  streets  of  Waynesboro,  Virginia,  a 
good  lady  called  me  to  her.  She  said : “William,  I am  praying  for 
you.  I pray  that  some  day  you  may  go  to  Africa  as  a missionary 
to  your  own  people.”  I thanked  her.  I went  up  and  down  the 
street  playing  with  the  other  boys,  but  the  Master  had  made  the 
impression. 

In  1890,  as  the  “Adriatic”  slowly  steamed  out  from  the  pier  in 
New  York,  a kind  voice  called  out  as  she  waved  us  good-by,  “Shep- 
pard, take  care  of  Sam.”  It  was  the  voice  of  Mrs.  Lapsley,  wife 
of  Judge  Lapsley,  of  Alabama,  who  had  not  only  given  her  prayers 
and  money  but  now  her  most  precious  gift,  her  own  son,  to  Africa. 
We  sailed  away,  our  faces  turned  toward  next  to  the  largest  conti- 
nent of  the  world,  the  richest  of  the  world,  the  darkest  of  the  world, 
and  the  most  neglected  of  the  world.  Judge  Lapsley’s  good  wife 
returned  to  Alabama.  The  home  had  changed.  There  was  a vacant 
chair;  there  was  a voice  that  was  never  heard  there  again.  After  a 
short  sail  we  reached  Liverpool;  then  we  went  up  to  London. 

One  month’s  stay  in  London  was  spent  in  getting  information 
about  the  Congo,  securing  supplies  of  food,  outfit  for  traveling  and 
exploring,  and  exchanging  American  money  for  that  used  in  the 

*Dr.  Sheppard’s  address  at  the  Ryman  Auditorium  was  largely  a repetition  of  this, 
and  hence  the  two  have  been  combined  in  the  present  one. 


292  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

interior  of  Africa,  such  as  cowrie  shells,  salt,  beads,  cloth,  and  brass 
wire. 

After  these  necessary  purchases  and  arrangements,  a twenty 
days’  sail  brought  us  to  the  coast  of  Africa.  Here  we  disembarked 
at  Banana  and  went  to  Matadi,  ready  for  the  trip  to  the  interior. 
There  were  no  horses  or  oxen,  the  burden  bearers  being  natives 
of  the  Ba-Congo  tribe.  During  this  journey  of  fifteen  days  over 
the  barren  mountains  and  through  the  valleys  we  had  daily  evening 
prayer,  calling  the  carriers  around  and  talking  to  them  by  signs  and 
in  English.  The  Holy  Sabbath  Day  was  never  broken  by  travel.  At 
Stanley  Pool  we  met  missionaries  of  the  Baptist  and  Methodist 
churches.  While  waiting  here  for  a steamer  to  get  into  the  interior, 
we  spent  a good  deal  of  our  time  in  fishing  and  hunting  with  the 
natives,  killing  some  thirty-six  hippopotami,  two  elephants,  and  many 
crocodiles.  We  also  picked  up  their  language  in  this  way. 

We  had  been  advised  by  the  King  of  the  Belgians  to  proceed 
to  the  Kassai  Valley.  Hearing  of  a country  called  Kinguwegi  on  the 
Kwango  River,  we  proceeded  there  in  two  canoes.  These  two  months 
we  suffered  very  much  from  natives,  wild  beasts,  rain,  and  ex- 
posure. But  the  voice  of  Jesus  cheered  us,  “Lo,  I am  with  you 
alway.”  We  will  only  mention  two  or  three  things  that  happened 
to  us  when  the  Master,  who  called  us  forth  to  darkest  Africa,  proved 
that  He  was  with  us. 

One  day,  by  accident,  one  of  our  canoes  turned  over ; a native 
was  dragged  away ; he  screamed  for  help.  Immediately  we  put  our 
canoe  on  land  and  rescued  our  man.  Back  again  in  our  canoes,  we 
crossed  to  the  other  side.  Soon  we  heard  drums,  and  the  natives 
told  us,  “They  have  telegraphed  ahead  that  enemies  are  coming.” 
For  two  days  we  were  driven  from  one  side  of  the  river  to  the  other, 
and  were  shot  at  by  poisonous  arrows.  None  of  them  touched  us. 
We  traveled  by  night.  Being  hungry  after  this,  we  came  to  a nar- 
row raceway.  We  heard  people  talking.  They  said,  “Make  your 
way  to  this  side.”  We  did  so.  Soon  we  heard  them  fighting;  we 
journeyed  through  the  night  and  crossed  to  a town  of  30,000  people, 
and  rescued  our  men.  No  harm  came  to  us  and  none  to  the  villagers. 
Had  the  Lord  not  been  with  us  we  never  would  have  been  heard  of 
again. 

Up  the  Congo  we  went.  One  day  Mr.  Lapsley,  my  comrade, 
was  sick  with  fever.  As  we  attempted  to  land,  we  saw  women  catch- 
ing up  their  babies  and  running  to  the  jungle  and  men  getting  ar- 
rows to  shoot.  I stood  over  Mr.  Lapsley  and  called,  “Don’t  shoot! 
Don’t  shoot!”  and  asked  them  if  we  could  sleep  there  for  the  night. 
“To-morrow  we  go  away,”  I said.  “No.  Go  away;  go  away,”  they 
cried.  So  we  started  for  the  other  side  and  landed  on  the  sandy 
bank.  We  got  out  the  tent  and  had  Mr.  Lapsley  carefully  moved 
into  his  bed.  Walking  up  and  down  the  river  bank  we  could  hear 
the  excitement  on  the  other  side.  At  twelve  o’clock  at  night  it  still 


A PIONEER  MISSIONARY  ON  THE  CONGO  293 

was  going  on.  At  two  in  the  morning  those  people  had  not  retired ; 
nor  had  I.  So  wre  said,  “In  the  morning  something  will  happen.’’ 
Coming  outside  early,  as  we  looked  across  the  river  we  saw  one  of 
their  war  canoes  filled  with  men  starting  up-stream,  and  then  an- 
other. I ran  to  the  tent  and  said  to  Mr.  Lapsley,  “Those  people 
are  coming;  what  shall  I do?”  He  was  there  sick  with  fever,  with 
no  chance  of  running  away.  He  said,  “There  is  nothing  that  we 
can  do.”  He  meant  by  this  that  the  Master  could  do  something.  I 
came  outside.  They  had  started  in  our  direction.  I could  hear  their 
warwhoop.  Just  at  this  extremity  a hippopotamus  came.  We  shot 
him.  Then  the  thought  came,  why  not  offer  them  this  meat?  They 
were  crazy  for  meat.  I waded  in  the  water  to  my  waist  and  beck- 
oned to  them,  calling  out : “Come  this  way,  all  of  you.  Don’t  be 
afraid.”  The  nearest  canoe  approached  me  as  I was  wading  in  the 
water,  and  I surprised  the  first  man  by  saying,  “Leave  your  spear.” 
The  next  canoe  load  that  followed  I turned  the  hippopotamus  over 
to,  and  then  they  began  with  their  long  knives  to  cut  it  up  and  fight 
over  it.  I went  into  the  tent  and  told  Mr.  Lapsley  that  we  were 
saved.  It  was  no  surprise  to  that  servant  of  God.  He  was  so  near 
to  the  Master  always  that  he  believed  He  would  save  us. 

We  returned  to  Stanley  Pool  and  went  on  a small  steamboat 
up  the  Lulua.  After  thirty  days  we  landed  at  a place  called  Luebo. 
At  Luebo  the  captain  put  us  on  shore ; he  told  us  that  we  could  go 
no  further  toward  the  cataracts.  But  there  were  towns  there ; we 
could  see  the  natives  on  shore.  We  could  not  speak  the  language. 
We  went  across  the  country,  and  men  came  to  fight.  We  said  : “We 
have  come  here.  We  have  been  sent  as  foreign  missionaries  to  live 
with  you  and  teach  you,  if  you  wish  us  to  remain.”  They  talked 
over  the  matter  between  themselves  and  decided  that  we  could  live 
with  them.  Our  tent  and  belongings  were  all  put  on  shore.  The 
captain  blew  his  whistle ; his  workmen  on  board  waved  us  good-by. 
He  said,  “I  will  try  to  get  back  this  way  again  in  about  nine  months.” 
We  said,  “Very  well,  captain.”  We  waved  him  good-by  also.  We 
watched  the  steamboat  as  it  turned  the  last  bend  in  the  river  and 
the  smoke  until  it  all  cleared  away;  and  we  were  1,200  miles  from 
the  coast  in  the  heart  of  Africa  alone — yet  not  alone ; “Lo,  I am 
with  you  alwav.”  Should  we  get  sick  with  fever,  the  nearest  doctor 
was  down  at  Stanley  Pool,  800  miles  away.  But  when  I was  sick, 
Mr.  Lapsley  practiced  on  me ; and  when  he  was  sick,  I practiced 
on  him. 

We  went  with  our  tent  and  our  loads  up  near  a town  and  pitched 
our  tent.  The  first  thing  that  we  did  was  to  have  prayer.  We 
bowed  and  dedicated  ourselves  to  the  Master,  asking  His  protection 
that  we  might  be  a blessing  to  those  natives.  The  next  day  the 
natives,  hearing  of  the  foreigners,  came  down,  thousands  of  them, 
from  all  the  towns  round  about,  surging  round  our  tent  and  looking 
at  the  strange  people  that  had  come  among  them,  and  we  looked  at 


294  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

them.  They  were  strange  to  us,  and  we  could  not  understand  a 
single  word  they  were  saying;  it  was  a new  dialect.  But  the  worst 
time  was  during  the  nights,  when  they  had  withdrawn  to  their  tents. 
We  could  then  hear  only  the  chirping  of  the  crickets  and  the  calling 
of  the  jackals.  To  acknowledge  our  weakness,  sometimes  we  cried 
like  babies  all  night  long  thinking  of  home  and  of  friends.  It  is  a 
small  thing  to  mention,  but  you  have  no  idea  how  it  cheered  our 
hearts  when  in  the  morning  about  five  o’clock  we  heard  the  roosters 
crowing. 

A tribe  varies  from  50,000  to  350,000,  living  in  villages  ranging 
from  1,000  to  20,000  people.  Contrary  to  common  belief,  the  coun- 
try is  well  populated.  These  people,  the  Bakete,  all  seemed  bent  on 
doing  us  some  kindness.  The  boys  would  go  with  our  jugs  to  the 
creek  and  bring  water.  The  men  and  women  brought  plantains, 
bananas,  pineapples,  chickens,  sugarcane,  dried  field  rats,  peanuts, 
and  fish  as  presents.  We  bought  of  them  for  cowrie  shells  two  well- 
constructed  houses  of  bamboo,  which  were  larger  and  cooler  than 
our  tent.  We  were  indeed  glad  to  find  such  a responsive  people. 

With  our  books  and  pencils  in  hand  we  learned  the  Ke-Kelti. 
We  would  point  to  objects,  and  the  natives  would  tell  us  the  native 
name.  In  this  way  we  studied  the  language.  There  was  not  a book 
in  all  this  region;  we  doubt  if  they  had  ever  seen  a scrap  of  news- 
paper. When  we  could  make  ourselves  intelligible,  we  preached 
and  prayed  and  longed  for  one  ray  of  light.  “Lord,  give  us  one 
soul;  our  faith  is  so  weak.  May  we  see  some  visible  sign  of  Thy 
favor.” 

One  day  after  an  exceedingly  earnest  talk  by  Mr.  Lapsley  to 
a crowd  of  natives,  one  woman  was  so  deeply  impressed  that  she 
arose  from  her  low  seat  and  spoke  out  distinctly  and  earnestly, 
“Why,  Mr.  Lapsley,  if  we  had  known  that  God  loved  us,  we  would 
have  been  singing  to  Him.”  The  Holy  Ghost  had  made  an  impres- 
sion on  the  woman’s  heart,  though  as  yet  the  plan  of  salvation  was 
vague  to  her.  The  missionary  of  Jesus  went  to  his  tent  with  a heart 
overflowing  with  gratefulness  for  this  one  ray  of  light.  At  midnight 
I heard  Mr.  Lapsley  praying,  “We  thank  Thee,  Heavenly  Father, 
for  the  first  evidence  of  Thy  blessing.”  The  people  called  him 
“Ntomen-Jela,”  meaning  pathfinder;  for  he  found  his  way  into  their 
country,  into  their  homes,  into  their  language,  and,  best  of  all,  into 
their  hearts. 

When  Mr.  Lapsley  was  called  down  country  to  see  the  Gov- 
ernor-General about  our  land  concessions,  the  beach  was  crowded 
with  natives  to  wave  him  good-by.  The  strangers  who  had  come  to 
their  land  on  a strange  mission  were  now  known  and  loved.  Day 
by  day  we  tried  to  preach  and  lead  the  people  to  Christ.  We  opened 
a little  school  and  taught  them  the  alphabet.  We  had  no  slates,  pa- 
pers, or  pencils ; so  we  smoothed  off  plots  on  the  ground  and  used 
sticks  to  write  with.  Many  of  the  natives  living  far  away  in  the  in- 


A PIONEER  MISSIONARY  ON  THE  CONGO  295 

terior  heard  of  us  and  came  down  to  visit  us.  Some  brought  their 
families  and  made  their  homes  near  our  place. 

After  many  months  of  weary  waiting,  after  a hundred  prayers 
to  God  to  sustain  our  friend,  body  and  soul,  natives  reported  that 
a steamboat  had  been  sighted  slowly  coming  up  the  river.  Our 
hearts  leaped  for  joy.  Mr.  Lapsley  is  coming!  We  were  so  happy 
to  receive  him  back.  The  steamboat  drew  up  to  the  bank;  the  cap- 
tain beckoned  me  to  come  aboard  and  handed  me  a letter.  Hastily 
opening  it,  I read : “Dear  Brother  Sheppard,  your  friend  and  com- 
rade, Rev.  S.  N.  Lapsley,  while  here  at  Matadi  was  attacked  by  a 
bilious  hematuric  fever  and  died  on  the  26th  of  March.”  Was  it 
true,  or  was  it  an  unhappy  dream?  Stricken  with  giddiness  we 
crept  from  the  deck  and,  followed  by  hundreds  of  crying  and  ex- 
cited natives,  sought  a quiet  spot  in  the  bush  near  our  beloved  sta- 
tion. 

Some  weeks  after,  we  called  the  mission  station  natives  together 
and  laid  before  them  the  perilous  journey  into  the  forbidden  land 
to  King  Lukenga’s  capital.  We  explained  that  Mr.  Lapsley  proposed 
taking  the  journey,  and  now  we  would,  with  the  help  of  the  Master, 
carry  out  those  plans.  We  had  previously  studied  the  language  of 
the  interior  people,  the  Bakuba.  Whenever  they  came  down  from 
their  country  to  trade,  we  would  entertain  them  at  our  station,  and 
in  this  way  learned  the  language  and  made  maps  of  the  many  trails, 
markets  and  villages.  We  were  two  months  on  the  road,  not  because 
of  the  distance,  but  because  the  many  difficulties  we  encountered 
from  trails,  elephants,  leopards,  and  frightened  natives  detained  us. 
We  made  the  journey,  and  through  a superstition  which  God  per- 
mitted we  were  not  murdered. 

In  1893  we  were  reinforced  by  three  white  missionaries  and 
their  wives.  The  missionaries  studied  hard  on  the  language,  all  the 
villages  in  the  neighborhood  were  visited  and  prayer  meetings  were 
established  for  our  own  spiritual  growth.  The  ladies  visited  the 
women  and  the  sick  in  the  villages  daily,  and  as  we  learned  the  lan- 
guage better,  we  preached  daily  in  some  of  the  near  villages,  holding 
our  services  under  big  bamboo  trees.  In  1894  we  had  more  com- 
fortable houses  and  a church  building,  seating  100  people.  Some 
of  our  number  had  been  called  home  to  glory  in  the  meantime,  and 
the  Lord  sent  four  colored  missionaries  to  join  us. 

We  had  long  been  praying  for  a soul.  In  April,  1895,  five  young 
men  came  to  us  saying  that  they  had  renounced  their  idols  and  be- 
lieved in  the  Lord  Jesus  Christ  as  their  personal  Savior.  We  were 
indeed  happy.  These  were  carefully  instructed  and  trained,  and  af- 
ter some  months,  when  we  felt  sure  of  them  and  had  seen  evidence  of 
their  changed  lives,  we  received  them  into  the  church.  At  once  these 
five  started  out  as  missionaries  of  Jesus  and  preached  daily  to  their 
brethren.  Soon  others  followed.  In  1896  a beautiful  church,  with 
steeple  and  bell,  was  erected,  which  held  600  people.  The  Holy 


296  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

Spirit  honored  the  Word  which  was  daily  preached  by  his  faithful 
missionaries.  The  last  building  for  worship  at  Luebo  is  the  “Slay- 
maker  Memorial  Tabernacle.”  The  building  is  well  ventilated,  daily 
services  are  held  in  it,  and  on  the  Sabbath  there  is  hardly  standing 
room  in  the  spacious  building.  In  1897,  forty  miles  northeast  of 
Luebo  a new  work  was  started,  with  only  a handful  of  faithful  fol- 
lowers of  Jesus.  There  are  now  more  than  1,000  Christians  there. 
The  last  church  erected  is  on  the  famous  spot  where  from  time  im- 
memorial the  accused  witches  have  had  to  be  tested  by  drinking 
poison.  Fifty  native  evangelists,  teachers,  and  helpers  have  been 
sent  out  from  the  Luebo  church.  There  are  twenty-five  of  the  same 
faithful  kind  sent  out  from  the  Ibange  church.  These  are  all  sup- 
ported by  the  natives  themselves.  Every  new  mission  established 
is  self-sustaining. 

Fifteen  years  ago,  when  the  missionaries  landed  at  Luebo,  1,200 
miles  from  the  coast,  the  natives  had  never  seen  or  heard  of  a mis- 
sionary, had  never  seen  a book,  had  never  sung  a hymn,  had  never 
heard  of  Christ ! The  giving  of  poison  to  supposed  witches  was  a 
daily  occurrence ; the  Holy  Sabbath  and  week  days  were  all  the 
same.  The  sacredness  of  the  marriage  tie  and  the  taking  of  but  one 
wife  had  not  been  taught  them.  Of  all  people  these  were  most  mis- 
erable, most  neglected. 

To-day  what  has  God  wrought?  There  are  two  well-manned 
mission  stations.  Luebo  and  Ibange.  The  orphan  children,  who  are 
often  sold  for  goats,  are  now  housed  in  two  comfortable  homes — 
the  “Pantops”  and  the  “Maria  Carey”  Homes.  Day  and  Sabbath- 
schools  have  been  established  through  the  country,  which  are  taught 
and  supported  by  natives.  The  poisonous  cup  is  a thing  of  the  past. 
Whenever  the  Gospel  is  preached,  the  Sabbath  is  observed,  even  by 
sinners.  Polygamy  is  fast  being  abolished.  The  people  desire  and 
have  Christian  marriages  and  funerals ; no  one  is  again  buried  with 
the  dead.  Family  prayer  has  been  established  in  every  Christian 
home.  Natives,  once  savages — some  were  cannibals — are  now  in 
the  “Leighton  Wilson”  printing  office,  setting  up  type  or  printing 
and  binding  books  for  use  in  church  and  school.  Their  houses  are 
larger  and  cleaner,  their  homes  are  happier,  their  children  are  learn- 
ing to  wear  clothes.  The  prayer  meeting,  Christian  Endeavor  So- 
ciety and  catechumen  classes  are  conducted  by  intelligent  Christian 
natives.  They  are  indeed  happy  and  are  daily  following  the  teach- 
ings of  the  lowly  Jesus. 

Had  you  not  sent  them  the  Gospel,  to-day  they  would  be  in  all 
the  darkness  and  wretchedness  of  their  fathers.  As  you  so  gener- 
ously stretch  out  your  arms  to  China,  Japan,  Korea,  and  other  mis- 
sion lands,  you  have  not  forgotten  poor  Africa,  the  darkest  spot  on 
the  planet. 


WORK  OF  THE  UNITED  PRESBYTERIANS  IN 
NORTHEASTERN  AFRICA 


THE  REV.  JAMES  G.  HUNT,  EGYPT 

In  the  study  of  Africa  as  a mission  field  it  should  be  remem- 
bered and  emphasized  that  the  dark  continent  is  not  all  Pagan.  It 
is  estimated  that  forty-seven  millions  of  her  population,  or  prac- 
tically one-third  of  her  people,  are  the  followers  of  Mohammed,  the 
false  prophet.  In  other  words,  one-fourth  of  the  great  Mohammedan 
field,  the  greatest  unoccupied  field  in  the  mission  world  to-day,  lies 
in  the  dark  continent.  Egypt  is  a part  of  this  Mohammedan  field, 
for  nine  of  her  ten  millions  are  followers  of  Mohammed,  and  Egypt 
bears  a peculiar  relation  to  the  Mohammedan  field.  You  will  re- 
member that  the  Arabs,  among  whom  Mohammedanism  had  its 
origin,  were  for  the  most  part  descendants  of  Ishmael,  the  son  of 
Abraham;  and  you  remember  that  Ishmael’s  mother  was  Hagar,  an 
Egyptian,  and  that  Ishmael’s  wife  was  an  Egyptian,  so  Mohamme- 
dans in  their  religion  were  three-fourths  Egyptians.  More  than 
that,  after  the  Arab  conquest  of  Egypt,  for  a long  time  it  was  the 
seat  of  the  highest  Moslem  Court  in  the  world.  Even  now  a sort 
of  official  prominence  is  given  to  Egypt  in  the  view  of  all  Moham- 
medans, in  that  the  great  carpet,  which  is  sent  to  cover  the 
sacred  shrine  every  year  at  the  time  of  the  pilgrimage,  is  sent 
from  Cairo.  A real  prominence  belongs  to  Egypt  in  the  Moslem 
world  for  the  reason  that  the  great  Mohammedan  University  is 
located  there,  and  from  every  part  of  the  Mohammedan  world 
students  come  to  Cairo.  Twelve  thousand  of  them  are  gathered 
there  to  study  the  doctrines  of  the  Koran,  and  then  they  scatter 
to  every  part  of  the  Moslem  world  to  teach  the  millions. 

Egypt  is  a very  small  country  on  the  map,  but  you  will  notice 
that  it  stretches  its  long  arm  away  down  into  the  interior  of  Africa. 
The  Mohammedans  wend  their  way  up  the  Nile  and  southeastward 
thousands  of  miles  to  teach  heathen  the  doctrine  of  their  land  and 
to  teach  them  to  say,  “There  is  no  God  but  God,  and  Mohammed  is 
the  Apostle  of  God.”  If  you  had  ever  heard  how  that  sounds  as 
they  chant  it  in  their  native  tongue  hundreds  of  time  at  the  head  of 
their  processions,  you  would  feel  that  that  weird  strain,  as  it  was 
being  carried  up  into  the  interior  of  Africa,  would  not  prove  a 
stepping-stone  to  Christianity,  but  that  rather  it  would  make 

297 


298  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

those  simple,  ignorant  heathen  more  hardened  and  bitter,  when  the 
Gospel  is  presented  to  them. 

The  United  Presbyterian  Church  went  to  Egypt  fifty-one  years 
ago.  It  found  two  classes  in  the  population.  First,  there  was  the 
great  mass  of  Mohammedans,  and  then  the  small  remnants  of  the 
ancient . Christian  Church,  the  nominal  Christians;  but  the  latter 
class  was  found  to  be  as  ignorant,  as  superstitious,  and  as  deeply 
sunk  in  sin  as  their  Moslem  neighbors.  So  it  was  as  necessary  to 
present  to  them  the  Gospel  as  it  was  to  the  Mohammedans.  It  was 
accordingly  presented  to  them,  and  they,  having  more  in  common 
with  us,  gave  a more  ready  response  than  their  Moslem  neighbors. 
Later,  when  they  began  one  by  one  to  be  brought  to  a real  spiritual 
life  in  Christ  Jesus  and  sought  the  company  of  the  missionaries, 
they  were  excommunicated  by  their  own  Church,  and  the  mission 
was  driven  to  provide  for  them  a church  home. 

In  the  course  of  this  half  century  there  has  grown  up  a native 
Church  with  fifty-three  congregations,  seventy-five  church  build- 
ings, seventy-four  native  pastors  and  preachers,  a membership  of 
8,000,  and  a Christian  evangelical  community  numbering  some  7,000 
souls.  Among  these  are  hundreds  of  transformed  lives  and  trans- 
formed communities.  This  Church,  it  must  be  said,  is  largely  com- 
posed of  those  that  come  nominally  from  the  Christian  Church; 
but  the  mission  has  never  lost  sight  of  the  fact  that  it  is  working 
in  a Mohammedan  land,  that  the  great  field  is  the  Mohammedan 
field,  and  that  the  formation  of  this  native  Evangelical  Church  is 
considered  practically  preparatory  work.  May  God  help  us  to 
have  our  part  in  making  this  Army  of  Africa  a force  that  shall  turn 
and  open  the  heart  of  interior  Africa,  not  to  Mohammedanism  and 
the  false  prophet,  but  to  Jesus  Christ  and  His  faith. 


THE  AMERICAN  BOARD’S  WORK  IN  WEST  CENTRAL 

AFRICA 

THE  REV.  WALTER  T.  CURRIE 

I have  spent  the  greater  part  of  twenty  years  in  Central  Africa, 
and  now,  after  being  buried  for  the  past  thirteen  years,  I am  only 
home  for  my  second  furlough.  I said  buried;  and,  if  that  be  the 
proper  term  to  use,  I should  be  glad  if  a large  part  of  those 
present  were  buried  in  like  manner. 

I bring  the  greetings  of  the  West  Central  African  Mission  of 
the  American  Board.  We  are  laboring  among  a promising,  enter- 
prising people,  who  speak  a very  improved  dialect  of  the  Bantu  and 
whose  language  is  interesting  from  its  commercial  use,  reaching  as 


IN  BRITISH  CENTRAL  AFRICA 


2Q9 


it  does  into  the  Lake  Region.  They  are  a people  that  have  divided 
with  the  Arabs  the  questionable  honor  of  being  the  greatest  slave- 
traders  in  Central  Africa.  We  have  enjoyed  our  work  among  them, 
notwithstanding  the  latter  fact.  Large  numbers  have  been  led  to 
Christ,  and  schools  are  being  opened  more  quickly  than  we  can 
supply  them  with  teachers  who  are  qualified  to  carry  on  the  work. 
The  Gospels  have  been  several  times  revised  and  are  now  ready 
for  the  Bible  Society  to  publish;  the  people  sing  300  hymns  in  their 
native  language;  they  read  the  Pilgrim’s  Progress,  much  of  the  Old 
Testament,  including  the  Psalms  and  Proverbs.  So,  we  feel  that  we 
are  making  progress  in  Africa.  Our  great  want  is  more  mission- 
aries and  more  money  to  support  them. 


IN  BRITISH  CENTRAL  AFRICA 

THE  REV.  DONALD  FRASER 

I wish  to  speak  to  you  this  afternoon  about  the  triumphs  of  the 
Gospel  of  peace  and  liberty  in  British  Central  Africa.  The  region 
about  which  I speak  is  that  situated  on  the  west  and  south  of  Lake 
Nyasa  the  most  southerly  of  the  great  lakes  in  Central  Africa. 

You  may  reckon  that  Africa  is  not  being  redeemed  without  a 
great  deal  of  pain  and  suffering  and  death.  There  are  many  brave 
men  living  in  isolation,  enduring  the  long  pains  of  continued  fever 
and  laying  down  their  lives  for  Africa’s  redemption;  but  I am  quite 
sure  that  there  is  nobody  there  in  the  Church  militant  or  in  the 
Church  triumphant  that  regards  the  price  he  paid  too  great,  or  that 
the  gift  he  gave  for  Africa  is  not  worth  the  return  that  is  now  being 
given  by  God.  I think  that  must  be  particularly  the  feeling  of 
David  Livingstone  to-day,  as  he  looks  down  from  heaven  on  those 
inland  regions. 

Central  Africa  is  peculiarly  identified  with  him,  for  he  it  was 
that  first  opened  up  to  the  world  the  miseries  and  the  horrors  of 
that  land.  In  1859  he  made  his  first  journey  up  the  Shire  River 
and  saw  for  the  first  time  Lake  Nyasa.  He  was  at  once  seized  with 
that  fascination  of  the  land  that  comes  to  every  one  of  us  who  live 
there.  He  found  in  the  low  levels,  rich  valleys  affording  wonderful 
opportunities  for  cotton  cultivation  and  a teeming  population.  He 
found  in  the  high  levels  a more  scanty  population,  but  table-lands 
from  three  to  six  thousand  feet  high,  affording  opportunities  for 
the  over-crowded  poor  of  Scotland.  And  into  this  land  there  had 
come  the  curse  of  man’s  inhumanity  to  man.  First  of  all,  there  was 
the  slave-trade,  carried  on  by  the  Portuguese,  the  first  to  adopt  and 


300  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

the  last  to  abandon  this  cursed  traffic.  Many  times  he  came  across 
the  tracks  of  these  degraded  half-castes,  and  more  than  once  his  life 
was  in  danger  when  mistaken  for  these  slavers.  Then  they  were 
followed  by  the  Arabs,  carrying  universal  massacre.  He  saw  the 
horrors  perpetrated  throughout  all  Africa,  in  the  maintenance  of  the 
power  of  the  greater  tribes.  He  saw  how  the  warlike  tribes  preyed 
on  the  weaker.  He  found  the  Yao  raiders  pouring  down  from  the 
Highlands  on  the  more  effeminate  tribes  of  the  lower  levels;  he 
found  the  Ngoni  or  Mazitu  from  the  Nyasa  Highlands  preying  on 
the  people  on  the  lake  levels.  Many  times  he  passed  over  whole 
tracts  of  country  desolated  by  these  intertribal  wars;  sometimes  for 
a week  passing  on  day  by  day  through  territory  where  no  living  man 
could  be  found,  where  a year  or  two  before  there  were  large  and 
populous  villages.  Then  his  letters  home  revealed  to  the  people  of 
Britain  the  awful  conditions  in  those  inland  places.  He  felt  that  a 
little  gunboat,  placed  on  these  inland  waters,  would  break  the  back- 
bone of  the  slave-trade;  that  a little  colony  of  Europeans  on  those 
upland  regions,  carrying  on  legitimate  commerce  with  the  interior, 
would  put  an  end  forever  to  those  intertribal  wars.  But  those 
were  not  the  days  when  Great  Britain  recognized  her  world-wide 
responsibilities,  and  the  only  answer  from  the  government  was  a 
recall.  However,  before  he  left  Central  Africa,  he  saw  one  answer 
to  his  appeals,  and  this  came  from  the  Universities’  Mission,  a mis- 
sion sent  out  under  Bishop  Mackenzie  from  the  Universities  of 
Oxford  and  Cambridge.  He  welcomed  them  with  great  exultation 
of  spirit;  but  before  they  had  settled  down,  or  had  chosen  their  sta- 
tion, they  were  thrown  into  the  midst  of  the  havoc  wrought  by  the 
slave-traders,  and  their  generous  hearts  compelled  them  to  inter- 
fere for  the  protection  of  the  weaker  tribes.  Their  interference  was 
immediately  misinterpreted.  The  weaker  took  them  as  defenders 
against  the  strong;  the  strong  tribes  took  them  to  be  the  enemies 
of  their  strength.  Immediately  intertribal  complications  followed, 
alarms,  war,  and  famine.  Mackenzie  and  some  of  the  bravest  of 
the  party  lay  down  to  die.  Ninety-nine  per  cent,  of  the  population 
whom  they  came  to  evangelize  were  killed  by  famine  and  war,  and 
finally  the  Mission  had  to  retreat  out  of  Central  Africa. 

Calamities,  however,  had  not  come  to  David  Livingstone  singly. 
At  the  same  time  his  wife,  who  had  come  out  to  join  him,  had  died 
and  they  buried  her  in  a little  lonely  grave  on  the  banks  of  the 
Zambezi.  The  members  of  his  expedition  had  died  and  been  in- 
valided home,  and  now  he  was  recalled  by  the  government.  No 
wonder  that  he  was  inclined,  as  he  wrote  to  a friend,  to  sit  down 
and  cry.  But  this  was  the  type  of  the  work  that  David  Livingstone 
had  always  to  do.  He  initiated  many  an  effort,  called  people  to 
follow,  but  every  attempt  to  follow  ended  in  disaster  and  failure; 
and  in  the  end,  like  his  Master,  he  died  alone,  by  the  shores  of 
Lake  Bangweolo.  He  had  seen  days  of  clamorous  popularity  and 


IN  BRITISH  CENTRAL  AFRICA 


301 

days  of  clamorous  criticism;  but  to-day  he  sees  enterprises  of  gov- 
ernment, commerce,  and  missions,  which  owe  their  inspiration  to 
his  life  and  to  his  lonely  death  by  the  Bangweolo. 

Before  he  left  Central  Africa  he  was  joined  by  a Scotsman,  Dr. 
Stewart,  who  died  just  a month  ago.  He  had  come  out  as  a deputy 
from  the  Scotch  Churches  to  see  what  could  be  done  for  the  re- 
demption of  Central  Africa.  He  immediately  set  about  raising  in 
Scotland  some  permanent  memorial  to  the  name  of  David  Living- 
stone, and  as  a result  the  Livingstonia  Mission  of  the  United  Free 
Church  was  started.  It  was  immediately  followed  by  the  Blantyre 
Mission  of  the  Church  of  Scotland,  and  to  these  two  missions  be- 
longs no  small  share  of  the  credit  of  winning  back  this  land  to  peace 
and  prosperity. 

The  early  history  of  the  foundation  of  the  mission  in  Central 
Africa  furnishes  one  of  the  most  thrilling  romances  of  missionary 
work.  The  little  steamer  Ilala  was  transported  along  the  Zambezi 
and  up  the  Shire  River  and  finally  sailed  into  the  waters  of  Lake 
Nyasa,  and  the  first  mission  was  founded  on  that  Lake.  From  the 
very  first  the  mission  was  blessed  with  the  wisest  and  best  instruc- 
tions from  home.  The  committee  said  that  they  must  in  no  case 
interfere  in  intertribal  disputes  or  in  the  Arab  slave  traffic.  It 
was  pretty  hard  sometimes  to  look  down  from  the  decks  of  the 
Ilala  on  the  dhows  crowded  with  slaves,  crossing  the  lake  to  the 
East  Coast,  when  a single  shot  would  have  set  the  whole  boat  free. 
It  was  hard  to  see  the  great  slave  train  of  men  and  women,  loaded 
with  ivory  and  chains,  pass  by,  when  a slight  show  of  resistance 
would  have  set  the  whole  gang  free  and  put  the  Arabs  to  flight. 
But  the  missionaries  had  to  learn  something  of  the  patient  waiting 
for  the  redemption  morning,  which  God  has  been  showing  to  this 
world  through  all  these  years  of  sinning,  and  this  policy  of  non- 
resistance  and  patience  paid;  paid  triumphantly. 

Another  mission,  led  by  generous  minds,  tried  to  interfere  with 
those  atrocities  that  were  being  committed  around  about  them,  and 
the  result  was  that  its  very  presence  in  the  country  hung  in  the 
balance  for  some  time,  and  its  usefulness  for  several  years  afterward 
was  severely  handicapped. 

The  Mission  started  at  Cape  Maclear  at  first  among  a scanty 
population,  but  soon  the  population  grew.  But  what  a population! 
Runaway  slaves  they  were,  fugitives  from  village  justice  and  tribal 
cruelties — men  and  women  who  carried  with  them  the  degradation 
of  bondage.  Then  the  little  steamer  cruised  up  and  down  the  Lake, 
discovering  the  populations  lying  around  it.  After  eight  years  of 
waiting,  the  first  Christian  was  baptized.  From  that  moment  the 
Kingdom  of  God  began  to  make  visible  progress  year  by  year.  A 
new  station  was  opened  half-way  up  the  lake  shore,  another  in  the 
north,  at  Koranga;  then  to  the  south,  at  Liolezi;  and  then,  to  check 
the  annual  maraudings  of  the  Ngoni,  pioneers  were  sent  out  into 


302  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 


the  hills  to  the  west  among-  these  unsettled  people,  until  there  were 
six  stations  where  the  missionaries  were  at  work. 

Of  what  types  were  the  people  among  whom  they  came?  There 
were,  first  of  all,  the  Tonga  and  the  Nyanja,  further  south,  a people 
living  in  a rich  territory  among  petty  chiefs,  who  afforded  splendid 
raiding  grounds  to  the  more  warlike  tribes.  Year  by  year  the 
Ngoni  from  the  hills  came  down  among  them,  raiding  their  vil- 
lages, carrying  off  the  women  and  girls,  and  any  cattle  they  could 
find  in  the  villages,  until  at  last,  terrorized,  the  people  lived  in  vil- 
lages with  double  and  even  triple  stockades  around  them.  They 
even  built  in  the  unhealthy  marshes;  others  had  their  houses  out  in 
the  lake  itself,  anywhere  that  they  might  escape  from  their  ene- 
mies. 

Another  type  was  the  Konde,  living  on  the  north  end  of  the 
lake,  a rich,  agricultural  people,  with  beautiful  herds  of  cattle,  liv- 
ing in  neat  villages,  surrounded  with  banana  groves.  They  used 
to  pay  an  annual  tribute  to  the  Ngoni,  and  so  saved  themselves  to 
some  degree  from  those  annual  raids;  but  by  and  by  the  Arabs  came 
among  them,  coming  first  as  quiet  traders,  but  when  they  had  gained 
sufficient  influence  and  an  armed  following,  they  started  quarrels 
with  the  jealous  chiefs  and  suddenly  broke  out  into  general  massacre. 
Whole  villages  were  swept  out  of  existence,  and  an  attempt  made 
to  exterminate  them  entirely.  These  poor  people  were  only  saved 
from  extermination  by  the  plucky  resistance  of  a little  band  of 
whites,  who  for  more  than  a year  fought  and  defended  themselves 
within  the  stockade  to  defeat  this  Arab  power.  By  their  resist- 
ance they  not  only  saved  the  Lake  District  for  the  British  Empire, 
but  forever  broke  a great  Mohammedan  empire  that  was  to  stretch 
from  the  Congo  down  to  the  Zambezi. 

The  other  type  was  the  Ngoni;  they  were  the  fighting  people 
of  Central  Africa,  a branch  of  the  Zulu  race,  who  had  fought  and 
plundered  through  700  miles  of  territory,  settling  down  in  the  high- 
lands to  the  west  of  Lake  Nyasa.  There  they  conquered  all  the 
surrounding  tribes,  lived  their  own  open,  free  life  of  warfare,  having 
no  industry  but  that  of  plundering  and  killing.  Such  was  the  type 
of  tribes  into  which  the  Mission  had  come.  Their  social  life  was 
rotten  to  the  core.  Among  them  infanticide  was  practiced,  little 
twins  were  buried  alive,  and  ordinary  tender  family  relations  were 
ignored.  A husband  might  sell  his  own  wife  to  the  Arab  slaver 
for  a little  cloth ; an  uncle  might  kidnap  his  own  nieces  to  sell  them. 
And  what  shall  we  say  of  polygamy,  of  ignorance,  of  foul  social  cus- 
toms, and  of  all  the  degrading  rites  and  ceremonies  through  which 
boys  and  girls  had  to  pass?  Such  was  the  rottenness  of  the  people 
when  these  missions  came  among  them. 

What  had  the  missionaries  to  bring  for  the  settlement  of  those 
lands?  They  came  with  the  omnipotent  and  living  Christ  as  the 
Redeemer  of  the  people.  First  of  all,  they  began  with  industry, 


IN  BRITISH  CENTRAL  AFRICA 


303 


teaching  the  people  to  do  an  honest  day’s  work;  then  they  estab- 
lished schools,  gradually  creating  a sort  of  intelligence;  then  they 
went  on  with  the  preaching  of  the  Gospel,  Sunday  by  Sunday, 
meeting  the  needs  of  the  heathen  with  the  truth  that  is  in  Jesus 
Christ,  until  slowly  there  broke  over  the  whole  land  with  the  silence 
of  the  dawn  a great  peace  and  pacification.  Then  there  came  the 
march  of  commerce  immediately  in  the  train,  opening  industrial 
opportunities  for  the  people.  These  were  followed  by  the  British 
government,  which  spread  its  shield  of  peace  over  the  whole  land. 
Then  there  came  other  missions,  industrial  and  otherwise,  until 
now  through  that  whole  region  of  Central  Africa  there  are  no  less 
than  thirteen  missionary  societies  at  work  for  the  salvation  of  the 
people. 

Let  me  sum  up.  I cannot  trace  in  detail  the  differences  that 
have  come  over  this  land,  but  just  let  me  mention  one  or  two  strik- 
ing contrasts.  Remember  that  ten  years  ago  this  whole  land  of 
Central  Africa  was  held  by  anarchy.  The  Portuguese  down  in 
the  south  determined  to  prevent  the  British  settlement,  trying  to 
close  the  interior  against  the  entrance  of  British  influences;  they 
had  seized  the  little  steamer  that  carried  provisions  to  the  missions 
in  the  interior  and  refused  any  steamer  permission  to  sail  in  the 
Zambezi,  except  under  the  Portuguese  flag.  At  the  same  time,  and 
in  the  same  year,  the  Arabs  were  besieging,  within  the  stockades, 
this  little,  plucky  band  of  missionaries  and  traders,  who  were  fight- 
ing for  their  lives  and  for  the  lives  of  the  people.  In  the  same  year 
the  British  Vice-Consul  had  been  seized,  stripped,  and  publicly  in- 
sulted by  the  natives,  showing  what  little  respect  they  had  for  the 
power  of  the  government. 

Pass  through  that  land  to-day,  and  you  will  find  the  whole  ter- 
ritory administered  by  British  officials,  who  try  to  mete  out  even- 
handed  justice  to  everybody  in  the  Protectorate.  You  will  find 
a country  entirely  pacified,  where  the  enemies  of  peace  have  almost 
entirely  disappeared,  and  in  that  land  the  loneliest  European  lady 
will  be  safer  than  she  could  be  in  the  streets  of  Nashville.  Think 
of  it,  that  just  ten  years  ago  the  Arabs  were  in  the  height  of  their 
power  and  prosperity.  Then  Mlozi,  the  great  raider,  was  hanged, 
and  the  backbone  of  the  slave-trade  was  broken.  From  that  day 
slavery  has  almost  ceased,  but  not  entirely,  for  there  are  still  se- 
cretly shipped  across  the  Lake  little  canoes  of  slaves  sent  to  the 
coast  for  the  market  there.  However,  you  can  no  longer  in  these 
lands  see  the  Arab  dhows  cross,  crowded  with  slaves,  nor  the  cara- 
van processions  of  slaves  winding  along.  A fleet  of  steamers  sails 
on  the  Shire  and  Zambezi,  and  on  Lake  Nyasa;  and  on  those  high- 
lands you  may  find  to-day  cotton  and  coflee  plantations,  the  whole 
country  dotted  over  with  European  bungalows,  and  tens  of  thou- 
sands of  natives  there  at  work. 

Intertribal  war  has  ceased;  the  armies  of  the  Ngoni  no  longer 


304  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

go  out  to  raid;  those  stockades  have  been  broken  down,  and 
marshes  are  no  longer  inhabited,  but  have  been  turned  into  rich 
rice  gardens.  You  will  find,  instead  of  the  stockaded  villages,  one 
continuous  village  extending  for  miles  along  the  lake  shore,  open 
to  the  sea  breeze  and  with  all  the  signs  of  peace  and  prosperity. 
Those  fifty  miles  of  uninhabited  territory  that  used  to  surround 
Ngoni-land  no  longer  re-echo  to  the  cries  of  the  beasts;  but  there 
you  may  see  the  signs  of  prosperous  villages,  with  their  rich  gar- 
dens, and  those  very  Ngoni  warriors  will  be  found  to-day  working 
as  hired  laborers  for  the  Tonga,  working  in  their  gardens,  or  build- 
ing their  houses,  and  working  as  servants. 

Think  what  a change  has  come  over  the  land  educationally. 
Thirty  years  ago  not  a single  language  in  Central  Africa  was  re- 
duced to  writing;  there  was  no  book  in  all  that  land.  Those  were 
days  when  the  intelligent  men  asked  whether  it  was  true  that  white 
men  with  long  ladders  pushed  up  the  sun  each  morning;  whether 
the  moon  had  a wife,  and  the  stars  were  her  children;  whether 
clothes  were  fruit  of  our  trees,  and  pots  and  tables  grew  like  vege- 
tables in  our  gardens.  Go  through  that  land  now,  and  you  will 
find  a regular  school  system  that  is  second  to  none  in  Africa,  with 
720  schools,  and  55,000  pupils  in  daily  attendance.  You  will  find 
some  eight  languages  reduced  to  writing.  You  will  find  some 
eight  mission  presses  at  work  constantly,  turning  out  tens  of  thou- 
sands of  volumes  year  by  year,  which  are  read  by  the  natives  them- 
selves. Go  through  that  land,  and  you  will  find  great  printing 
offices,  carpenter  shops,  contractors’  yards,  where  every  one  of 
the  skilled  artisans  are  Central  Africans  themselves. 

What  a change  has  come  over  the  social  customs!  Were  you 
there  you  might  still  hear  the  rattle  of  drums  calling  the  people 
to  licentious  dances.  True,  there  are  people  who  are  never  sober 
when  they  can  be  drunk;  yet  it  is  something  that  wherever  a school 
is  built,  these  foul  dances  disappear,  licentious  customs  of  the  past 
cease;  every  one  of  the  thousands  of  church  members  in  the  land 
are  total  abstainers  from  strong  drink. 

What  a change  has  come  over  the  land  religiously!  Thirty 
years  ago  there  was  no  man  in  Central  Africa  who  knew  the  name 
of  Jesus  Christ.  They  sought  God  in  the  mountains,  in  the  trees; 
and  they  found  Him  in  their  dreams,  and  saw  Him  in  their  shad- 
ows, but  there  was  nobody  who  knew  Jesus  Christ.  These  were 
the  days  when  witch  doctors  held  undisputed  sway  over  the  people ; 
when  men  were  done  to  death  for  imaginary  crimes;  nay,  when 
little  ones  were  sometimes  sacrificed  that  the  spirits  might  be 
appeased.  Go  through  that  land  to-day,  and  see  what  a change.  I 
am  well  within  the  mark  when  I say  that  next  Sunday  in  Central 
Africa  there  will  not  be  less  than  2,000  services,  with  people  gath- 
ered together  to  worship  God,  where  the  preachers  will  be  native 
Central  Africans  themselves,  where  200,000  souls  will  be  lifting  up 


IN  BRITISH  CENTRAL  AFRICA  ' 305 

their  voices  to  praise  God.  Think  of  it,  that  twenty  years  ago 
Albert,  the  first  Christian,  was  baptized  at  Cape  Maclear — the  first 
Christian— and  he  complained  of  his  loneliness;  the  only  man  in 
all  Central  Africa  who  was  a believer  in  Jesus  Christ.  To-day 
Albert  still  preaches  Christ  at  Cape  Maclear,  not  now  as  a lonely 
Christian,  but  as  one  of  not  less  than  10,000  who  name  the  name 
of  Christ,  and  who  are  called  by  Him  and  have  entered  His  church. 
Here  is  the  evidence  of  God  in  the  world,  indisputable  and  con- 
vincing. Not  by  might,  nor  by  the  power  of  men;  not  by  force 
of  arms,  nor  by  the  authority  of  administration,  but  by  the  glorious 
demonstration  of  the  power  of  God’s  Gospel,  war  has  been  turned 
into  peace,  indolence  into  industry,  and  ignorance  into  intelligence, 
and  Jesus  Christ  is  being  crowned  King  in  those  lands. 

Yet  I may  not  leave  you  with  the  impression  that  all  Central 
Africa  is  all  Christian.  Alas!  far  from  that.  True  it  is  that  there 
are  many  vicious  customs  suppressed,  many  wild  atrocities  that  are 
no  longer  committed;  true  it  is  that  a great  addition  to  the  Chris- 
tian Church  has  been  made.  But  we  shall  not  be  content  with  a 
mere  statistical  growth;  it  will  take  years  and  years  of  patient 
teaching  before  there  is  formed  there  a Church  without  spot  and 
blemish,  formed  after  the  image  of  Christ.  It  will  take  long  years 
of  patient  service  before  the  people  are  redeemed  and  set  free  from 
features  of  degrading  superstition  which  for  years  have  been  holding 
them  down.  It  is  a lamentable  fact  that  in  spite  of  this  triumph, 
ninety-six  per  cent,  of  the  people  are  absolutely  pagan,  and  not 
more  than  four  per  cent,  have  made  any  profession  of  Christ.  But 
I say  that  those  signs  of  triumph  of  Cod  in  the  lands  are  prophetic 
and  moving  appeals  to  the  people  of  His  Church  to  go  and  save,  and 
we  dare  not  cease  when  God  is  giving  such  manifest  signs  of  his 
presence  with  us,  until  all  that  darkness  is  flooded  with  the  light 
of  His  presence. 

I hope  that  many  men  and  women  here  will  reckon  it  the  high- 
est privilege  of  their  life  to  go  as  God’s  messengers  into  that  land 
for  its  redemption.  Do  not  think  that  we  are  only  to  throw  out  into 
Africa  the  men  that  are  not  skilled  enough  for  China  and  other 
countries.  Africa  demands  the  best  that  we  can  give;  not  mere 
men,  but  men  clothed  with  the  power  of  God,  who  have  no  ambition 
except  to  see  Jesus  Christ  come  into  His  inheritance.  With  such 
men,  the  day  is  not  far  distant  when  Africa  shall  be  redeemed  and 
Christ  shall  have  His  inheritance. 


. • 


' 

' 


• 

ASSAM,  BURMA,  CEYLON,  AND  MALAYSIA 


Assam  as  a Mission  Lield 

Gospel  Triumphs  in  Burma 

The  Ceylon  Mission  of  the  American  Board 

Mission  Work  in  Malaysia 

The  Buddhism  of  Southern  Asia 


ASSAM  AS  A MISSION  FIELD 


THE  REV.  \V.  E.  WITTER,  D.D.,  FORMERLY  OF  ASSAM 

The  strategic  importance  of  Assam  in  relation  to  the  Kingdom 
of  God  can  hardly  be  over  emphasized,  both  on  account  of  the  char- 
acter of  the  peoples  there  being  evangelized,  and  of  their  relation 
to  contiguous  portions  of  Central  Asia,  whose  millions  will  in  the 
very  near  future  be  the  natural  foreign  mission  field  of  the  native 
Christians  of  this  province. 

Assam  is  in  the  very  heart  of  heathenism,  where  India,  Tibet, 
China,  and  Burma  dovetail  into  one.  On  the  map  it  has  been  likened 
to  a finger-post  pointing  to  the  dark  regions  of  Central  Asia.  “In 
shape  it  is  a majestic  amphitheatre  whose  sides  rise  on  the  north 
toward  the  white  crest  of  the  Himalaya  Mountains  and  on  the  south 
into  the  ranges  known  as  the  ‘Hills’  of  Assam.  Through  the  valley 
between  flows  the  great  Brahmaputra  River.” 

Here  under  British  protection  are  found  those  Indo-Chinese 
laces  which  furnish  some  of  the  most  manly  and  vigorous  material 
to  be  found  in  Asia.  Indeed,  notwithstanding  the  fact  that  Assam 
has  always  been  inadequately  manned  and  the  missionaries  have  been 
forced  to  work  far  apart,  under  crippling  conditions,  among  many 
different  tribes,  the  harvests  already  are  nothing  short  of  miracu- 
lous, both  in  the  number  and  in  the  quality  of  the  converts.  Pos- 
sibly no  mission  field  has  yielded  larger  fruitage  in  proportion  to  the 
labor  expended,  a fact  which  cannot  but  emphasize  the  responsibility 
of  adequately  occupying  this  important  and  strategic  mission  in  the 
near  future. 

The  statistics  of  the  last  thirty  years  show  that  the  member- 
ship of  the  American  Baptist  Missionary  Union  in  Assam  has 
increased  from  870  to  8,214;  while  the  total  cost  per  convert  has 
steadily  decreased,  until  this  past  year  it  is  less  than  half  what,  it  was 
thirty  years  ago.  When  compared  with  the  Baptist  mission  fields 
of  Japan  and  China,  where  are  three  times  as  many  missionaries  as 
in  Assam,  we  find  to  our  amazement  1,286  more  church  members 
here  than  in  both  these  missions  combined.  These  facts  are  not  men- 
tioned for  the  purpose  of  lessening  our  appreciation  of  the  unprece- 
dented need  of  more  men  and  money  for  China  and  Japan,  but  sim- 
ply to  emphasize  the  responsiveness  of  the  people  of  Assam  to  the 
Gospel  message  and  the  providential,  urgent  call  to  American  Chris- 

309 


310  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 


tians  to  awaken  as  never  before  to  the  strategic  importance  of  this 
field,  and  to  give  to  it  the  attention  it  deserves. 

Until  a few  months  ago  Assam,  the  northeastern  province  of 
the  great  Indian  Empire,  was  about  the  size  of  the  State  of  New 
York,  with  a population  exceeding  somewhat  that  of  the  six  New 
England  States.  Now  a portion  of  the  province  of  Bengal  has  been 
united  with  the  province  of  Assam  to  form  a new  province,  to  be 
known  as  Eastern  Bengal  and  Assam.  The  area  added  is  a little 
more  than  the  combined  areas  of  Maine,  Connecticut  and  Rhode 
Island,  and  the  population  of  the  new  province  is  about  31,000,000, 
of  whom  18,000,000  are  Mohammedans  and  12,000,000  are  Hindus. 
The  capital  is  Dacca.  A lieutenant-governor  will  be  in  charge  of 
the  administration,  together  with  a legislative  council  and  board  of 
revenue,  like  the  other  provinces  of  India.  It  is  thought  that  such 
an  organization  will  be  of  great  advantage,  both  in  reviving  the 
prosperity  of  Eastern  Bengal,  and  in  giving  great  impetus  to  the 
hitherto  retarded  development  of  Assam.  Here,  then,  is  an  added 
reason  for  our  awakening  to  new  opportunities  missionwise  that 
are  sure  to  attend  this  forward  movement  of  the  English  govern- 
ment. 

In  the  province  as  it  was  before  the  addition  of  this  portion  of 
Bengal,  eighty  languages  and  dialects  are  represented  in  a popula- 
tion of  between  six  and  seven  millions.  The  people  known  as  As- 
samese make  up  about  one-fourth  of  this  number  and  live  in  the 
valley  of  the  Brahmaputra.  They  are  the  mixed  descendants  of  the 
Ahoms,  who  conquered  the  country  centuries  ago,  and  are  related, 
like  ourselves,  to  the  great  Aryan  race.  About  one-half  of  this 
population  speak  Bengali,  the  language  of  the  state  from  which  a 
portion  has  now  been  added  to  Assam.  These  Aryan  peoples,  steeped 
in  Hinduism  and  Mohammedanism,  have  been  hard  to  reach.  After 
nearly  seventy  years  of  work,  perhaps  not  more  than  150  to  200  As- 
samese are  connected  with  Protestant  churches.  However,  there 
are  recent  indications  that  promise  much  for  this  reluctant  people. 
In  striking  and  gratifying  contrast  to  these  apathetic  Assamese  are 
the  hundreds  of  thousands  of  immigrants  from  Chota  Nagpur  who 
have  come  into  the  state  to  be  employed  as  tea  garden  coolies.  Al- 
ready they  number  between  500,000  and  600,000,  and  their  increase 
is  not  less  than  40,000  a year.  These  people,  like  the  negroes  of 
America,  are  very  musical,  religious,  domestic,  light-hearted;  but, 
unlike  the  negro,  they  are  extremely  enterprising  in  the  matter  of 
self-support  when  once  they  become  Christians,  and  perhaps  no  race 
of  people  are  more  easily  won  by  the  Gospel  message  than  these  im- 
migrants from  Central  India.  The  missionaries,  on  visiting  tea 
estates  for  the  first  time,  have  not  infrequently  found  little  commu- 
nities of  Christians  who  have  never  seen  the  face  of  a white  Chris- 
tian, gathered  in  their  own  neat  grass  chapels  for  prayer  and  praise 
to  the  true  God.  I baptized  eighteen  such  one  Sabbath  morning  in 


ASSAM  AS  A MISSION  FIELD 


311 

1884,  and  visited  them  but  once  again.  Not  one  of  them  could  read 
or  write,  and  no  native  evangelist  was  there  to  teach  them ; yet  when 
they  were  visited  again  by  a missionary  in  1889,  he  found  none  who 
had  lapsed  from  the  faith  delivered  to  them  five  years  before.  Since 
then  thousands  have  heard  and  many  have  accepted  and  adorned 
the  Gospel.  Considering  the  time  and  the  number  of  missionaries 
devoted  to  this  people,  the  harvests,  both  as  to  quality  and  quantity, 
are  astonishing. 

Turning  now  to  the  Garo,  Naga,  and  Khasi  missions,  founded 
by  those  who  risked  their  lives  in  going  to  these  “most  desperate 
and  incorrigible  hill  tribes,”  we  again  enter  fields  that  have  also  been 
astonishingly  productive.  Ever  since  the  conversion  and  baptism  of 
the  first  two  Garo  converts,  Ramkhe  and  Omed,  by  Dr.  Bronson  in 
1863,  the  Garo  mission  has  manifested  a self-sacrificing  and  self-pro- 
pagating spirit  so  intense  and  so  well  directed  that  it  has  again  and 
again  been  remarked  by  the  missionaries,  “Were  all  other  Christians 
in  the  world  to  be  suddenly  swept  away,  there  is  every  reason  to 
believe  the  Garos  would  emulate  the  zeal  of  the  early  disciples  in 
spreading  the  Gospel  through  the  whole  world  as  fast  as  their  ex- 
treme poverty  and  limited  knowledge  would  permit.”  No  money 
has  ever  gone  from  America  for  the  support  of  native  pastors  of 
churches  among  this  people.  There  are  now  117  native  workers 
and  over  4,000  church  members,  of  whom  355  were  baptized  last 
year.  At  Tura,  the  headquarters  of  the  Garo  mission,  there  is  a 
normal  school  for  boys  and  a similar  one  for  girls,  both  of  which 
have  had  a steady  growth,  and  by  the  assistance  of  government  they 
have  become  a recognized  power  in  the  Garo  Hills.  The  increase  in 
attendance  of  the  boys’  school  last  year  was  forty-two  per  cent.,  a 
fact  of  special  significance,  as  this  was  the  first  year  during  which 
no  stipends  were  paid  to  the  boys.  Among  the  Garo  villages  there 
are  100  schools,  all  taught  by  Christian  young  men,  the  lives  of  some 
of  whom  are  nothing  short  of  marvels  of  grace  and  manliness  when 
we  consider  the  savagery  out  of  which  they  have  been  brought. 

Of  the  numerous  Naga  tribes,  the  Aos,  the  Lhotas,  Angamis, 
and  Tangkhuls  have  already  been  reached,  and  from  among  them 
also  have  been  developed  characters  of  sterling  worth.  The  harvests, 
though  less  abundant  than  those  among  the  Garos,  have  been  such  as 
to  put  to  flight  all  doubt  as  to  a glorious  future  among  all  the  many 
hill  tribes  of  Assam,  if  we  but  follow  Him  who  has  so  providen- 
tially led  us  into  the  mountain  fastnesses  of  these  warlike  peoples. 
The  first  telegram  ever  sent  in  the  Ao  Naga  language  came  from 
the  Christians  in  Impur,  headquarters  of  our  Ao  mission,  to  Rev. 
F.  P.  Haggard  and  wife  as  they  were  leaving  Calcutta  for  America, 
and  read,  “The  Lord  watch  between  me  and  thee,  when  we  are  ab- 
sent one  from  another.”  This  message,  coming  as  it  did  voluntarily 
from  a people  who  only  a few  years  before  were  wild,  naked,  blood- 
thirsty, demon-propitiating  savages,  revealed  in  a word  the  triumphs 


312  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

of  the  past  and  the  hopes  of  the  future.  The  English  government 
has  taken  a deep  interest  in  Christian  educational  efforts  in  this  re- 
gion, and  the  village  schools  of  the  Impur  District  reported  last 
year  a gain  of  fifty  per  cent,  in  enrolment  and  ioo  per  cent,  in  aver- 
age attendance.  There  is  at  Impur  a flourishing  normal  school, 
where  boys  of  several  tribes  are  receiving  training  to  become  teach- 
ers and  preachers. 

Now  with  the  Gospel  well  entrenched  among  the  Aos,  with  sev- 
eral Christian  communities  among  the  Lhotas,  the  promise  of  an 
early  break  among  the  Sernas  and  the  work  already  going  forward 
among  the  Angamis  and  the  Tangkhuls,  the  eye  of  faith  can  easily 
foresee  the  joyful  greetings  when  the  frontier  heralds  of  the  cross 
in  Assam  clasp  hands  with  those  from  Burma  on  some  one  of  those 
mountain  crests  and  shout,  “O,  clap  your  hands,  all  ye  peoples ; 
shout  unto  God  with  the  voice  of  triumph.  For  the  Lord  Most  High 
is  terrible ; he  is  a great  King  over  all  the  earth.” 

The  Khasi  mission,  founded  in  1840  by  the  Welsh  Calvinistic 
Methodists  and  conducted  through  many  years  with  great  foresight 
and  wisdom  as  their  one  center  of  foreign  mission  enterprise,  has 
resulted  in  the  practical  Christianization  of  an  entire  tribe  of  war- 
like savages.  Here  a recent  revival  has  duplicated  in  many  respects 
the  great  revival  in  Wales.  Several  thousand  church  members,  a 
theological  school,  flourishing  village  schools,  and  a well  established 
medical  work  witness  to  what  “prayer  and  pains”  can  accomplish  for 
the  redemption  of  these  Indo-Chinese  races. 

Again,  as  we  intimated  at  the  outset,  the  strategic  importance 
of  Assam  is  emphasized  when  we  consider  its  relation  to  Tibet.  I 
quote  from  a recent  Australian  paper : “The  advance  of  the  English 
into  Tibet  and  their  prospective  pre-eminence  in  this  hitherto  closed 
land  vastly  emphasize  the  importance  of  the  American  Baptist  Mis- 
sion in  Assam.  It  has  always  been  recognized  by  geographers  that 
when  Tibet  is  opened  the  gateway  will  be  through  Assam,  rather 
than  over  the  passes  of  the  higher  Himalayas.”  This  from  the  first 
has  been  the  settled  conviction  of  all  the  missionaries  who  have  la- 
bored in  this  frontier  province  of  the  great  Indian  Empire.  To  this 
natural  gateway,  through  which  flow  nearly  all  the  mighty  rivers  of 
Asia,  railway  and  business  thrift  have  reached.  And  now  the  hopes 
of  many  years  seem  about  to  be  realized.  Sadiya,  near  the  junction 
boundaries  of  Assam,  Northern  Burma,  Tibet,  and  China,  where 
our  first  missionaries  to  Assam,  Brown  and  Cutter,  opened  a mission 
station  in  1836,  but  which  was  soon  abandoned  on  account  of  insur- 
rections, is  again  opened.  For  the  erection  of  necessary  buildings, 
salaries  of  missionaries,  and  maintenance  of  the  work  for  at  least 
three  years,  funds  have  been  guaranteed  the  Missionary  Union  from 
the  estate  of  Mr.  Robert  Arthington,  late  of  Leeds,  England,  whose 
bequests  to  frontier  foreign  missionary  work  under  different  boards 
aggregated  more  than  three  and  one-half  millions  of  dollars.  Mr. 


GOSPEL  TRIUMPHS  IN  BURMA 


313 


and  Mrs.  L.  W.  B.  Jackman,  already  on  the  field,  are  sending  back 
their  importunate  calls  for  more  laborers,  seeing,  as  they  do,  the  ne- 
cessity of  “a  large,  permanent  dynamic  plant,  not  a single  small  bat- 
tery.” To  this  recent  advance  step  so  full  of  promise,  there  has  been 
within  the  last  year,  the  opening  in  Jorhat  in  the  plain  of  Assam  of  a 
training  school,  which  it  is  hoped  will  ultimately  prove  to  be  a Mecca 
for  prospective  preachers  from  all  parts  of  Assam. 

The  fields  mentioned  above  are  only  a tithe  of  those  that  might 
be  mentioned,  in  many  of  which  the  first  herald  of  the  cross  has  never 
entered.  Not  long  since  the  Telugu  Conference,  in  session  in  South 
India,  unanimously  urged  the  more  adequate  manning  of  the  Assam 
field,  and  this  last  season  missionaries  from  among  the  Telugus  vis- 
iting Assam  have  written  that  twelve  new  families  are  needed  in 
that  province  at  once.  Only  prayer  and  sacrifice,  the  free-will  offer- 
ing of  men  and  money  in  a manner  entirely  unprecedented,  will 
make  it  possible  to  suitably  respond  to  these  most  considerate  de- 
mands. But  are  they  not  the  demands,  yea,  the  blessed  opportunities, 
set  before  us  by  the  living  God,  who  is  ever  saying  to  His  people, 
“Go  forward?”  And  who  of  us  here  to-day,  regardless  of  our  de- 
nominational affiliations,  is  not  placed  under  tremendous  responsi- 
bilities to  help  in  some  way  toward  the  manning  of  this  important 
and  strategic  field  for  mission  enterprise ! 


GOSPEL  TRIUMPHS  IN  BURMA 

THE  REV.  SUMNER  R.  VINTON,  BURMA 

I bring  you  this  afternoon  the  same  message  that  Paul  and 
Barnabas  brought  to  the  churches  of  Phoenicia,  Samaria,  and  Jeru- 
salem; for  I come  to  you  “declaring  the  conversion  of  the  Gentiles” 
and  rehearsing  the  things  God  hath  wrought  in  Burma. 

In  the  mission  work  of  the  Baptists  in  Burma  there  are  two  pop- 
ular movements  in  progress  to-day  which  show  the  power  of  the 
Gospel  in  the  lives  of  men  with  special  clearness.  One  of  these  is 
that  movement,  without  the  leadership  of  any  one  individual,  where- 
by thousands  of  the  Muhsos,  tribes  closely  allied  to  the  Karens  of 
Lower  Burma,  but  living  on  the  extreme  northeastern  frontier, 
have  been  led  to  acknowledge  Jesus  Christ  as  their  Savior  and  Lord. 
This  movement  is  a marvelous  illustration  of  God’s  power  and 
providential  preparation.  These  hill  tribes  have  for  many  genera- 
tions possessed  a remarkably  pure  monotheistic  belief.  For  many 
years  they  have  been  looking  for  more  truth.  Never  having  wor- 
shiped idols,  followers  of  a moral  code  higher  and  purer  than  that 
of  any  other  primitive  people,  there  had  been  of  late  much  unrest, 


314  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

much  searching  for  more  truth.  Shan  tracts,  distributed  by  the  late 
Dr.  J.  N.  Cushing  in  his  early  tours  through  that  section  of  the 
Shan  States,  seem  to  have  contributed  to  this ; and  now,  with  the 
fuller  knowledge  of  the  truth  in  Christ  that  they  have  received  sub- 
sequent to  the  opening  of  a regular  station  at  Keng-tung  in  1900, 
there  is  in  progress  a tribal  movement  to  accept  Christ.  In  the  mean- 
time, the  Gospel  triumphs  among  the  Karens,  an  allied  people,  have 
furnished  an  available  force  of  native  workers  to  enter  the  field  and 
supplement  the  work  of  the  missionaries.  Surely  it  is  the  hand  of 
God  that  has  prepared  the  way  and  is  leading  his  people.* 

The  second  of  the  popular  movements  referred  to  is  that  which 
centers  about  the  unique  personality  of  Ko  San  Ye,  a man  of  the 
Sgaw  tribe  of  the  Karens.  The  story  of  Ko  San  Ye’s  early  life  and 
conversion  has  been  told  in  a small  leaflet  published  by  the  Amer- 
ican Baptist  Missionary  Union.  The  death  of  his  wife  and  only  child 
first  turned  his  thoughts  into  serious  channels.  Finding  no  satisfac- 
tion in  the  demon  feasts  and  sacrifices  that  constitute  the  religious 
life  of  the  Karens,  he  sought  peace  in  Buddhism.  He  tried  this  faith- 
fully for  seven  years,  gave  it  up,  sought  out  Christian  teachers,  re- 
ceived instruction  from  an  evangelist  for  a year  in  his  own  village, 
and  then,  with  140  of  his  followers,  accepted  Christ  and  was  bap- 
tized. That  was  in  May,  1890.  Up  to  that  time  his  name  had  been 
Ko  Paiksan.  At  his  baptism  he  said:  “Ko  Paiksan  is  dead;  there 
is  a new  man  in  Christ,  Ko  San  Ye.”  This  new  name  means  Mr. 
Rice-and-water  and  was  chosen  to  express  his  conviction  that  in 
Christ  he  had  found  his  spiritual  food  and  drink.  Then  he  went  on 
to  say : “Ko  Paiksan  served  the  devil  and  served  him  well ; Ko  San 
Ye  must  serve  God  equally  well.”  Nothing  is  so  helpful  in  interpret- 
ing his  life  and  work  since  his  conversion  as  this  statement.  He  has 
been  true  to  it  ever  since.  For  a number  of  years  immediately  fol- 
lowing his  baptism,  he  lived  on  in  his  village  of  Padoplaw.  He  was 
receiving  daily  instruction  in  the  things  of  Christ  and  was  evidently 
seeking  to  find  some  form  of  service  that  he  might  render  his  new 
Lord  and  Master.  His  special  talent  was  soon  revealed  to  him.  He 
had  peculiar  influence  over  the  heathen  Karens.  They  came  to  him 
in  large  numbers.  Though  they  would  not  listen  to  regular  Chris- 
tian preachers  and  missionaries,  they  would  listen  eagerly  to  Ko 
San  Ye,  as  he  told  them  his  own  experience  in  Christ.  They  would 
also  listen  to  any  missionary  or  native  pastor  whom  Ko  San  Ye 
would  introduce  to  them.  Not  only  did  the  heathen  come  in  large 
numbers  to  see  him,  but  they  were  urgent  that  he  should  visit  them  in 
their  own  villages.  This  then  was  his  mission — to  bring  the  heathen 
under  the  influence  of  the  Gospel  message.  He  did  not  hesitate. 
With  rare  good  judgment  he  chose  ten  centers,  each  of  which  was 

* Eor  further  information,  the  reader  is  referred  to  the  pamphlets,  “Cutting  the 
Cords”  and  “The  Revival  at  Keng-tung,”  published  by  the  American  Baptist  Missionary 
Union. 


GOSPEL  TRIUMPHS  IN  BURMA 


315 


accessible  to  a large  number  of  heathen  villages.  About  1899  he 
began  to  make  regular  visits  to  these  places.  Wherever  he  went,  the 
people  came  together  in  large  numbers.  In  October,  1902,  over 
5,000  people  came  together  at  Okkan  and  stayed  there  three  days, 
many  of  them  hearing  the  Gospel  for  the  first  time.  Ko  San  Ye  is 
himself  unable  to  read  and  feels  incompetent  to  assume  the  position 
of  teacher ; so,  whenever  he  goes  to  one  of  these  places,  he  always 
has  with  him  some  native  pastor  or  missionary  besides  the  pastor 
stationed  permanently  at  each  one  of  these  centers  of  work.  His 
method  is  to  state  his  own  experience,  his  dissatisfaction  with  demon 
worship  and  Buddhism,  and  his  complete  satisfaction  in  Christ. 
Sometimes  he  goes  on  to  propound  some  parable  illustrative  of  some 
phase  of  Christian  truth  as  he  has  experienced  it.  Then  with  a state- 
ment of  his  own  dependence  on  the  instruction  of  others  he  asks  the 
people  to  listen  to  the  Christian  preachers.  Such  an  introduction  en- 
sures a hearing,  and  the  message  of  God’s  love  in  Christ  is  given  to- 
the  people.  In  this  wav  thousands  who  have  never  before  heard  the 
Gospel,  or  who,  having  heard  it  casually,  have  been  indifferent  to  it, 
have  listened  attentively  to  the  truth.  The  history  of  one  of  these 
centers  of  work  must  suffice  to  show,  not  only  the  influence  of  the 
movement  that  has  sprung  up  about  this  man,  but  also  the  hand  and 
power  of  God  in  it. 

Work  among  Karens  has  from  the  first  been  greatly  blessed  of 
God.  The  converts  are  numbered  by  the  tens  of  thousands.  In  my 
own  mission  we  have  140  self-supporting  churches  and  over  10,000 
communicants.  The  baptisms  last  year  were  1,295.  But  this  is  not 
to  be  interpreted  as  meaning  that  all  work  among  Karens  has  met 
with  immediate  response  on  the  part  of  the  people.  There  have  been 
many  rebuffs,  and  there  are  many  sections  in  Burma  where  work 
among  Karens  has  not  had  great  results.  Donabyew  is  one  such 
district.  In  1844  Mr.  and  Mrs.  Brayton  tried  to  establish  a mission 
station  at  this  place.  After  some  years  it  was  abandoned  and  moved 
to  Rangoon.  But  the  people  of  that  district  were  not  deserted.  From 
Rangoon  and  Ma-ubin  on  the  south  and  from  Henzada  on  the  north, 
missionaries  and  native  workers  still  sought  entrance  into  the  hearts 
of  the  people,  but  after  long  years  of  effort  there  was  little  to  show 
for  it  all  except  a handful  of  Christians  at  the  town  of  Donabyew. 
In  1902  Ko  San  Ye  began  work  at  that  place.  At  the  first  visit  peo- 
ple were  in  to  see  him  from  111  heathen  villages,  and  they  stayed 
there  three  days.  At  first  they  did  not  wish  to  listen  to  anyone  ex- 
cept Ko  San  Ye  himself.  An  Edison  phonograph,  for  which  Ko 
San  Ye  had  had  prepared  several  records  containing  pithy  state- 
ments of  Christian  truth,  had  to  be  resorted  to  a number  of  times, 
but  it  was  not  long  before  they  were  interested  in  the  truth  itself  and 
began  to  ask  questions.  Two  years  later,  just  fifty  years  after  the 
first  attempts  to  open  work  in  the  place,  there  was  indeed  a fitting 
jubilee  service,  when  within  a month’s  time  fully  1,000  confessed 


316  students  and  the  modern  missionary  crusade 

Christ  in  baptism.  Such  experiences  as  this  force  us  to  conclude 
that  Ko  San  Ye  has  been  raised  up  of  God  just  at  this  time  to  be 
the  means  of  stirring  the  heathen  Karens  out  of  the  indifference 
into  which  so  many  of  them  in  Lower  Burma  have  sunk.  Up  to 
the  present  time,  between  four  and  five  thousand  have  been  led  to 
Christ  in  connection  with  this  movement. 

Ko  San  Ye  is  a believer  in  prayer.  God’s  presence  is  very  real 
to  him — always  near  at  hand  to  hear  and  to  help.  In  every  emer- 
gency his  first  thought  is  to  ask  God’s  help  and  blessing.  I remem- 
ber well  one  time  when  I thought  to  get  from  Ko  San  Ye  many  of 
the  old  Karen  rhymed  couplets,  in  which  all  the  traditional  teaching 
of  the  elders  was  expressed.  We  had  been  at  a conference  a few 
days  before,  and  I had  heard  him  use  these  by  the  score  and  had 
seen  the  very  evident  impression  their  use  had  made  on  the  people. 
Desiring  to  know  them  so  that  I might  make  a similar  use  of  them, 
I asked  him  to  repeat  them  and  let  me  write  them  down.  Oh,  yes, 
he  was  quite  willing ; and  very  eagerly  I got  a blank  book  and  pencil, 
and  put  down  as  a heading,  “Ko  San  Ye’s  Account  of  the  Teaching 
of  the  Elders.”  He  repeated  one  couplet,  and  I wrote  it  down  with 
its  interpretation.  Another  couplet  followed  with  its  interpretation, 
and  then  I waited  for  a third.  “Oh,  Thra  (teacher),”  he  said,  “what’s 
the  use  of  all  this  ? Let  us  pray  for  the  work  at  Hmaubi.”  Then  he 
outlined  the  situation  there,  bowed  his  head,  saying  as  he  did  so, 
“You  pray  first,  Thra.”  My  note-book  has  never  been  filled  up. 

On  another  occasion  I had  gone  at  his  special  request  to  see 
him  at  his  own  village.  It  was  the  busiest  season  of  the  year,  when 
the  people  were  shipping  rice  to  Rangoon  for  milling  and  export, 
and  the  fifteen  miles  of  cart  road  between  the  railroad  station  and 
Ko  San  Ye’s  village  were  filled  with  long  strings  of  carts  each  hold- 
ing fifty  bushels  of  grain.  The  dust  was  fearful,  as  I in  my  lightly 
loaded  cart  would  have  to  get  out  of  the  cart  track  and  wait  for  forty 
or  fifty  carts  to  pass,  for  the  loaded  cart  has  the  right  of  way.  So 
my  cart  man  sought  out  a new  way  and  we  got  lost  and  did  not 
reach  the  village  until  one  in  the  morning.  I went  at  once  to  the 
chapel,  lay  down  on  the  floor,  and  went  to  sleep.  Before  dawn  I 
was  awakened  by  hearing  a voice  saying : “I  suppose  the  teacher 
is  awfully  tired,  but  I wish  he  would  wake  up.  I suppose  the  teacher 
is  awfully  tired,  but  I wish  he  would  wake  up.”  Under  the  circum- 
stances, there  was  really  nothing  to  do  but  to  wake  up,  and  I did, 
and  there  was  Ko  San  Ye.  There  were  special  burdens  on  his  heart. 
Enemies  were  circulating  false  reports  about  him  and  his  work. 
They  were  even  gaining  the  ear  of  some  government  officials.  It 
was  for  this  reason  that  Ko  San  Ye  had  especially  wished  me  to  go 
to  his  village  at  that  time.  All  the  day  previous  he  had  been  look- 
ing for  me.  I had  been  obliged  to  go  on  a later  train  than  I had  first 
planned  to  take  and  then  had  got  lost.  He  had  given  up  hope  of  my 
arriving  and  had  gone  to  bed,  but  waking  up  in  the  early  morning 


THE  CEYLON  MISSION  OF  THE  AMERICAN  BOARD  317 

before  the  dawn  and  hearing  that  I had  come,  he  felt  he  could  not 
wait;  and  so  he  broke  over  his  usual  very  great  thoughtfulness  for 
the  welfare  of  others — he  had  waked  me  that  we  might  have  spe- 
cial prayer  together.  Instances  of  this  sort  might  easily  be  multi- 
plied. He  has  his  regular  seasons  of  prayer — three  times  daily;  but 
whenever  a special  problem  presents  itself,  there  is  special  prayer 
as  well.  This  is  the  secret  of  the  power  of  the  movement. 


THE  CEYLON  MISSION  OF  THE  AMERICAN  BOARD 

THE  REV.  RICHARD  C.  HASTINGS,  M.A.,  CEYLON 

In  North  Ceylon  pioneer  mission  work  is  a thing  of  the  past. 
Three  Protestant  missions  have  been  laboring  in  the  Jaffna  penin- 
sula for  the  past  ninety  years,  and  the  work  has  long  since  passed 
the  pioneer  stage.  The  Jaffna  peninsula  lies  in  the  extreme  north  of 
Ceylon,  and  these  three  missions,  having  amicably  divided  this  small 
territory  among  themselves,  have  been  working  harmoniously  all 
these  years  and  are  now  confidently  looking  forward  to  the  time 
when  Christian  activities  will  be  carried  on  by  the  Tamils  themselves, 
possibly  as  one  Church,  i.  e.,  the  Church  of  Christ  in  India.  To  edu- 
cate a native  ministry,  to  start  the  Church  in  aggressive  work,  to 
guide  it  in  its  internal  organization  and  growth,  are  mainly  the  aim 
of  the  missionary  to-day.  It  is  my  purpose  to  speak  especially  of  the 
American  mission  in  Ceylon  under  the  guidance  of  the  American 
Board,  though  I may  say  in  passing  that  the  work  of  the  two  English 
missions  is  carried  on  along  very  much  the  same  lines  as  our  own. 

To  understand  our  present  position,  a brief  historical  statement 
seems  necessary.  American  missionaries  first  set  foot  in  Colombo, 
Ceylon,  in  March,  1816.  Seven  months  later,  realizing  that  the  hos- 
tility of  the  East  India  Company  to  missionaries  landing  in  India 
would  prevent  for  some  years  at  least  their  commencing  a mission 
in  that  vast  Empire,  they  .concluded  to  start  work  in  the  northern 
part  of  the  island  among  the  300,000  Tamils.  In  this  way  it  wa9 
thought  that  a foothold  could  soon  be  gained  in  the  neighboring  con- 
tinent, where  the  same  race  numbered  13,000,000.  The  Governor 
of  Ceylon  gave  his  consent  to  their  establishing  themselves  in  the 
Jaffna  peninsula;  and  the  Tamils,  a peaceful  and  enterprising  peo- 
ple, gave  promise  of  being  responsive  to  efforts  put  forth  in  their  be- 
half. The  government  passed  over  eighteen  of  the  old  Dutch  prem- 
ises to  our  mission,  in  all  of  which  there  were  church  buildings  in 
a more  or  less  ruinous  condition.  Some  of  these  buildings  were  re- 
paired and  are  to  this  day  used  as  houses  of  worship.  Vadducoddai 
Church,  the  largest  in  the  mission  and  possibly  in  the  island,  was 


318  students  and  the  modern  missionary  crusade 

built  in  1678  by  the  Dutch.  The  old  walls  are  still  standing,  though 
the  roof  has  been  twice  renewed  in  these  ninety  years.  Several  of 
these  premises  were  occupied,  and  in  the  first  forty  years  seven 
churches  were  organized  at  the  seven  different  stations,  the  mission- 
aries themselves  being  pastors.  In  1855  a new  policy  was  inaugu- 
rated. A church  was  organized,  and  a Tamil  preacher  was  ordained 
and  installed  as  pastor.  Other  ordinations  followed  until  in  1895, 
of  our  eighteen  churches,  fifteen  were  manned  by  Tamil  pastors. 
To-day  we  are  confronted  by  a serious  situation.  Several  of  the  pas- 
tors have  been  called  to  higher  service;  very  few  young  men  have 
been  trained  to  fill  their  places,  and  the  year  1906  opens  with  only 
seven  of  our  eighteen  churches  in  charge  of  Tamil  ministers.  No 
more  serious  problem  confronts  us  than  this  of  finding  men  willing 
to  enter  upon  the  life  work  of  the  ministry.  Our  organized  churches 
have  increased  from  eight  to  eighteen  in  the  last  fifty  years,  with 
six  others  nearly  ready  for  organization.  Our  roll  of  communicants 
has  more  than  doubled  in  the  past  quarter  of  a century,  and  the 
amount  of  contributions  raised  for  all  religious  purposes  shows  a 
corresponding  increase.  We  need  strong,  earnest,  faithful  Christian 
men  as  leaders. 

The  question  may  be  asked,  “Did  the  mission  realize  its  hope  of 
being  able  to  reach  India  with  the  Gospel,  from  Ceylon?”  Yes,  the 
Madura  mission  in  South  India  was  started  by  Jaffna  missionaries 
in  1834,  and  for  some  years  it  drew  its  force  of  Tamil  helpers  from 
our  mission.  Moreover,  Dr.  John  Scudder,  who  in  1836  with  his 
associates  established  first  the  Madras  mission  and  later  on  the  Arcot 
mission  in  India,  was  for  over  sixteen  years  a member  of  our  circle. 
And  from  time  to  time  teachers  and  other  helpers  have  been  sent 
from  Jaffna  to  different  parts  of  Ceylon,  India,  and  the  Straits  Set- 
tlements. 

Along  with  evangelistic  work,  the  mission  took  up  the  educa- 
tional, and  at  the  very  beginning  primary  schools  for  boys  and  girls 
were  started.  Two  years  after  the  founding  of  the  mission,  wishing 
to  get  into  closer  touch  with  the  rising  generation,  it  was  decided  to 
open  a boarding  school  at  each  station.  This  plan  met  with  strong 
opposition.  It  was  said,  and  commonly  believed,  that  the  mission- 
aries wanted  slaves,  that  foreign  countries  were  in  need  of  soldiers, 
and  that  the  lads  were  to  be  spirited  away  for  this  purpose.  Never- 
theless, after  some  effort  six  boys  were  secured,  and  the  Boys’ 
Boarding  School  was  an  accomplished  fact.  In  a similar  way  girls 
were  induced  to  trust  themselves  to  the  care  of  the  missionary  ladies, 
though  the  difficulties  in  getting  them  were  even  greater,  for  it  was 
considered  a disgrace  for  a woman  to  be  able  to  read  and  write.  In 
1823  the  Batticotta  Seminary  was  started  for  the  purpose  of  giving 
the  older  and  more  promising  scholars  a higher  course  of  study,  and 
the  year  following  the  Female  Central  Boarding  School  for  Girls  was 
opened  at  Uduvil.  The  educational  work  was  thus  put  upon  a good 


THE  CEYLON  MISSION  OF  THE  AMERICAN  BOARD  319 


basis  and  was  very  successfully  carried  on  for  a number  of  years.  In 
1855  the  Batticotta  Seminary  was  closed,  and  the  curriculum  of  the 
Uduvil  Boarding  School  was  changed  so  as  to  exclude  the  teaching 
of  English.  A normal  school  was  started  in  the  vernacular,  which 
soon  after  was  enlarged  so  as  to  include  an  industrial  department. 
In  1872  certain  Tamil  Christian  gentlemen,  with  the  assistance  of 
some  of  the  missionaries,  founded  the  Jaffna  College,  and  a few  years 
ago  a Girls’  School,  where  the  instruction  is  given  almost  wholly  in 
the  English  language,  was  started  in  connection  with  the  Uduvil 
Boarding  School.  Within  the  past  fifteen  years  Jaffna  College  has 
raised  its  standard  and  is  now  a first  grade  college,  affiliated  tem- 
porarily to  the  Madras  University.  The  question  of  a Ceylon  Uni- 
versity is  receiving  attention  in  certain  influential  quarters,  and  if 
this  materializes  our  institution  will  become,  in  all  probability,  a part 
of  this  new  scheme. 

The  religious  condition  of  the  college  is  not  all  we  would  like 
to  see  it,  though  we  have  little  ground  for  discouragement.  The 
Young  Men’s  Christian  Association  is  doing  good  work.  It  is  com- 
posed of  fifty  active  and  about  as  many  more  associate  members,  or 
over  four-fifths  of  the  whole  number  of  students  enrolled.  I have 
not  time  to  give  in  detail  the  forms  of  work  carried  on,  but  I will 
content  myself  with  saying  that  the  students  seem  to  have  grasped 
the  main  idea  of  Association  work  and  are  attempting  to  carry  on 
through  their  different  committees  the  various  activities. 

Our  girls’  boarding  school  is  our  pride.  There  is  an  English 
department,  a training  or  normal  department,  and  an  Anglo-ver- 
nacular department.  Very  few,  if  any,  of  the  graduates  leave  the 
school  without  accepting  Christ.  Then  there  is  the  normal  and  in- 
dustrial school  for  boys  at  Tellipallai,  which  is  meeting  the  demand 
for  teachers  in  our  village  schools,  and  thus  helping  us  to  greatly  in- 
crease the  efficiency  of  these  schools.  All  these  higher  institutions 
are  great  aids  to  the  evangelistic  work.  Not  only  do  the  children  of 
our  Christian  community  receive  a good  education,  but  some  of  the 
others  who  attend — Hindus — are  converted  and  thus  these  schools 
contribute  directly  to  the  growth  of  the  Church. 

The  medical  department  spent  its  earlier  years  in  developing 
men  who  went  out  into  different  parts  of  the  peninsula  and  main- 
land and  became  very  successful  in  the  practice  of  their  profession. 
It  was  finally  closed  in  the  ’70s,  but  was  revived  twenty  years  later. 
We  have  now  two  large  well-equipped  hospitals,  one  for  women  and 
children,  and  the  other  a general  hospital.  Each  has  one  worker  set 
apart  whose  sole  business  is  to  look  after  the  spiritual  interests  of  the 
patients.  Two  dispensaries  have  been  maintained  in  the  outskirts  of 
our  field.  The  value  of  medical  missions  in  these  Asiatic  countries 
can  hardly  be  overestimated. 

The  press,  which  was  established  in  1834,  turned  out  many 
thousands  of  copies  of  the  Scriptures  and  school  books,  as  well  as 


320  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

tracts  and  handbills.  A religious  newspaper  was  started,  issued  fort- 
nightly, which  is  the  oldest  but  one  of  all  the  papers  in  the  island. 
Some  years  later,  the  greater  part  of  this  work  was  transferred  to 
Madras,  while  a-  branch  was  retained  in  Jaffna  and  placed  in  the 
charge  of  a Christian  Tamil  firm.  Four  years  ago  the  press  was 
again  taken  on  by  the  mission  and  now  supports  itself  principally  by 
job  work,  though  still  publishing  “The  Morning  Star,”  the  newspa- 
per referred  to  above.  A few  tracts  are  printed  every  year  and 
some  school  books.  Our  Bibles  and  Testaments  come  from  Madras. 

From  the  foregoing  one  may  form  some  conception  of  the  pres- 
ent condition  of  our  mission.  However,  progress  in  mission  work 
cannot  always  be  measured  by  statistics.  Character  building  does 
not  lend  itself  to  tabulation.  Our  Tamil  Christians  of  to-day  are  a 
finer  set  of  men  and  women  than  those  of  fifty  years  ago.  Chris- 
tianity is  producing  some  beautiful  characters.  Very  few  come  out 
as  Christians  in  this  generation  simply  for  the  sake  of  the  loaves  and 
fishes,  and  there  are  Christians  in  every  walk  of  life.  The  Jaffna 
bar  has  a number  of  Christian  lawyers,  advocates,  and  two  or  three 
magistrates.  Some  of  the  best  men  in  the  medical  profession  are 
Christians.  We  have  Christian  men  in  the  Civil  Service,  in  engi- 
neering, and  surveying,  etc.  In  educational  circles,  most  of  the 
prominent  men  are  Christians.  Now  all  of  these  are  the  result  of 
mission  labors,  and  nearly  all  professed  Christianity  because  they 
really  believed  in  Christ,  and  not  because  of  any  personal  worldly 
gain  that  they  expected  to  secure  by  such  action.  The  most  promi- 
nent merchant  in  Jaffna  is  an  earnest  Christian  worker.  He  and  his 
sons  control  the  only  banking  corporation  we  have  in  the  north. 
They  are  also  agents  for  the  island  steamers ; they  have  a general 
store;  they  have  formed  a company  to  buy  and  develop  land  in  the 
jungles.  Yet  they  find  time  to  take  active  part  in  all  church  ac- 
tivities and  are  generous  contributors.  The  eldest  son  has  started  a 
temperance  movement  throughout  the  peninsula,  which  is  more  wide- 
spread and  successful  than  any  previous  attempt. 

The  Christians  are  supporting  their  own  churches.  They  are 
learning  to  govern  themselves,  and  though  mistakes  are  often  made, 
progress  toward  self-support  and  self-government  is  as  rapid  as  we 
have  any  reason  to  expect.  Our  aim  has  also  been  to  make  the 
Church  self-propagating,  and  here  we  have  reason  to  be  encouraged 
by  one  or  two  things  that  have  occurred  within  recent  years.  In 
1899  a movement  was  set  on  foot  to  organize  a Student  Foreign  Mis- 
sionary Society,  but  it  was  some  months  before  a constitution  was 
adopted  and  the  society  actually  formed.  It  was  not  until  August 
of  1900  that  the  first  missionary  was  sent  to  South  India.  About 
500  rupees  is  raised  annually  for  this  work;  in  1904  it  was  551 
rupees,  A school  has  been  started  and  efforts  are  now  being  made  to 
secure  a piece  of  land  and  build  a little  chapel  and  parsonage.  There 
has  been  very  little  result  in  the  line  of  conversions,  but  the  outlook 


THE  CEYLON  MISSION  OF  THE  AMERICAN  BOARD  32 1 

is  hopeful.  To  the  Jaffna  Tamil,  India  is  a foreign  country  and  it 
is  with  real  sacrifice  that  any  one  will  go  to  India,  especially  on  a 
low  salary.  While  the  young  men  were  busy  organizing  this  move- 
ment, the  women  were  not  idle.  A women’s  missionary  society  was 
formed,  which  has  been  even  more  successful  in  raising  funds  than 
the  other.  A Bible  woman  has  been  maintained  on  the  same  field, 
and  the  teacher  of  the  school  has  been  supported.  This  society  has 
quite  a balance  in  the  treasury,  and  the  interest  in  the  work  does  not 
flag.  These  movements  are  full  of  promise  for  the  future. 

Let  me  now  mention  some  of  the  indirect  results  of  mission  la- 
bor in  the  north  of  Ceylon — what  might  be  called  by-products.  That 
the  benefits  of  civilization  have  been  brought  about  partly  through 
the  instrumentality  of  the  Christian  missionaries  is  very  generally 
acknowledged.  It  is  true  that  we  have  the  English  government,  a 
government  which  is  deeply  interested  in  the  civilization  of  the  races 
under  its  rule ; but  while  the  government  is  in  a position  to  do  more, 
the  missionary  is  fully  as  keen  in  seeking  the  welfare  of  the  country. 
All  that  makes  for  the  enlightenment  and  civilization  of  the  East 
comes  from  the  West,  and  in  this  missions  play  a prominent  part. 

The  revival  of  Hinduism  may  also  be  attributed  to  the  work  of 
the  Christian  missionary.  This  may  sound  strange,  and  yet  is  it 
not  a fact  that  Hindu  reformers  are  seeking  to  cleanse  and  purify 
their  religion  of  all  those  grosser  indecencies  which  put  them  to 
shame  in  the  light  of  the  purity  and  truth  of  the  Gospel  of  Christ? 
Christian  methods  are  being  copied ; preachers  are  being  sent  forth 
to  proclaim  the  tenets  of  Hinduism ; tracts  are  being  printed  and 
distributed ; a Young  Men’s  Hindu  Association  has  been  started ; 
schools  have  been  established,  including  a college.  Vice  does  not 
flaunt  itself  before  one’s  eyes  as  it  did  fifty  years  ago ; it  seeks  to 
hide  itself  from  the  public  gaze.  Surely  this  indicates  that  the  pre- 
sentation of  a purer  form  of  worship  and  a higher  system  of  ethics 
is  having  its  influence,  as  well  as  the  preaching  of  the  living  Christ, 
the  Savior  of  the  world. 

Again,  public  opinion  is  being  influenced  in  its  attitude  toward 
public  questions.  In  the  temperance  movement  already  referred  to, 
Hindus  are  taking  as  prominent  a part  as  Christians.  In  the  giving 
and  taking  of  bribes,  to  mention  a single  instance,  we  have  reason 
to  think  that  the  public  conscience  is  being  gradually  aroused,  and 
that  efforts  will  soon  be  made  to  suppress  this  evil.  Without  doubt 
Christian  principles  are  molding  public  opinion. 

We  have  thus  far  looked  only  on  the  bright  side  of  the  picture. 
That  there  are  discouraging  features  may  be  taken  for  granted. 
Worldliness  is  creeping  into  the  Christian  Church.  A dislike  to 
assume  responsibility  where  hard  work  is  involved  and  sacrifices 
have  to  be  made  is  a common  fault.  Yielding  to  Hindu  customs, 
which  are  evil  in  themselves,  because  of  a fear  of  offending  rela- 
tives, or  from  a desire  to  be  popular,  is  not  uncommon  in  the  Chris- 


322  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 


tian  community.  These  are  some  of  the  things  which  discourage  us, 
but  the  encouragements  are  far  more.  Lingering  in  the  shadows 
chills  enthusiasm,  and  we  gain  neither  pleasure  nor  profit  in  con- 
templating darker  scenes. 

As  missionaries,  we  need  to  be  very  tactful  in  dealing  with  a 
people  who  have  only  partially  awakened  to  a sense  of  their  respon- 
sibility, but  who  are  getting  more  independent  and  eager  to  carry  on 
the  work  of  God  by  themselves.  The  Tamils  are  a conservative  peo- 
ple and  great  care  needs  to  be  exercised  in  order  not  to  arouse  an- 
tagonism. The  forms  of  worship  existing  here  in  the  West  may  not 
be  the  best  for  the  East.  We  cannot  and  should  not  press  the  claims 
of  any  sect,  but  should  leave  the  native  Church  to  adopt  such  forms 
of  worship  and  of  government  as  may  be  most  pleasing  and  suitable 
to  themselves.  Moreover,  we  must  not  expect  to  hustle  the  East,  for 
every  attempt  to  do  so  unwisely  will  end  in  disaster. 

We  bespeak  your  prayers  and  sympathy  for  the  native  Church 
of  Ceylon.  Especially  does  it  need  your  help  in  this  formative 
period.  It  has  its  problems,  and  very  serious  ones  some  of  them 
are.  Too  much  interference  on  our  part  would  be  as  bad  as  too 
little.  Perhaps  in  no  place  can  we  of  the  West  do  more  good  than 
in  the  higher  institutions  of  learning  for  their  young  men  and 
women.  A few  thousands  judiciously  expended  in  strengthening 
and  developing  colleges,  normal  schools,  and  girls’  boarding  schools 
in  every  mission  field  the  world  over  would  be  of  the  greatest  as- 
sistance in  raising  up  strong,  earnest,  Christian  characters  who  in 
the  near  future  will  become  the  leaders  of  the  Christian  Church. 
The  salvation  of  the  country  depends  largely  on  its  young  men  and 
young  women. 


MISSION  WORK  IN  MALAYSIA 

THE  REV.  H.  L.  E.  LUERING,  PH.D.,  MALAYSIA 

The  field  of  Malaysia,  as  I shall  use  it,  comprises  the  Malay 
Peninsula  from  the  Isthmus  of  Kra  southward,  the  1,400  islands  of 
the  Philippine  group,  and  the  many  thousands  of  islands  of  the  Ma- 
lay Archipelago.  Though  known  to  the  explorer  and  merchant  for 
over  300  years  for  its  wealth  of  animal  and  vegetable  life,  for  the 
everlasting  summer  of  its  tropical  climate,  and  for  its  puzzling  va- 
riety of  linguistic  and  ethnologic  characteristics,  it  has  been  sadly 
neglected  by  the  Church  of  God,  as  far  as  missionary  work  is  con- 
cerned. 

After  the  brief  attempt  at  Christianization  made  by  the  heroic 
and  devoted  Jesuit  Francis  Xavier  in  the  Peninsula,  which  was  in- 


MISSION  WORK  IN  MALAYSIA 


323 


terrupted  by  the  decline  of  Portuguese  prestige  and  power  in  the 
Far  East,  Dutch  and  German  missionaries,  after  a long  lapse  of 
time,  commenced  and  have  continued  aggressive  evangelism  in  the 
larger  islands.  Meanwhile,  the  cities  of  Malacca  and  Singapore 
were  occupied  by  the  London  and  Presbyterian  Missions  almost  as 
early  as  the  commencement  of  British  rule.  These  societies  with- 
drew their  workers  in  1843,  when  China  had  opened  seven  treaty 
ports  to  foreign  intercourse;  for  the  vast  Empire  seemed  to  offer 
a more  responsive  field,  certainly  larger  possibilities,  than  could  the 
Straits  Settlements.  So  British  Malaysia  was  again  abandoned  but 
for  the  sporadic  and  interrupted  labors  of  independent  missionaries.’ 

Recent  years  have  seen  the  establishment  of  regular  work  by 
the  English  Presbyterian,  Anglican,  Methodist  Episcopal  and  Breth- 
ren Missions  in  the  Straits  Settlements  and  Sarawak,  the  northwest- 
ern portion  of  Borneo ; and  thereby  a new  era  has  been  inaugurated, 
which  has  the  promise  of  hopefulness  and  growth.  Though  very 
gratifying  results  have  been  achieved  by  the  labors  of  an  altogether 
inadequate  number  of  workers,  hampered  in  progress  as  a victorious 
host  by  insufficient  means,  there  are  nevertheless  at  this  date  vast 
stretches  of  country  absolutely  unoccupied,  as  far  as  missionary  ef- 
fort is  concerned.  Barring  two  stations  in  Kedah  and  Tongkah, 
there  is  no  mission  station  in  the  whole  of  Siamese  Malaysia.  While 
the  west  coast  of  the  peninsula  is  sparsely  provided  with  workers— 
about  one  evangelistic  missionary  to  every  3,000  square  miles — no 
station  has  ever  been  established  on  the  whole  eastern  slope  of  the 
peninsula,  comprising  the  large  sultanates  of  Trengganu,  Kelantan, 
and  Pahang;  and  the  incomparably  larger  part  of  the  islands  have 
never  seen  or  heard  a bearer  of  the  glad  tidings. 

There  are,  no  doubt,  some  more  or  less  cogent  reasons  for  this 
neglect  on  the  part  of  the  Christian  Church,  such  as  the  variety  of 
languages  represented  on  the  field — over  150— the  blighting  influ- 
ence of  Mohammedanism,  the  difficulties  of  the  incessantly  hot  cli- 
mate, the  comparatively  low  state  of  civilization  over  a large  extent 
of  the  territory,  and  the  consequent  discomfort  or  danger  to  which 
the  missionary  is  exposed;  but  there  are  surely  no  reasons  which, 
separately  or  conjointly,  will  seem  of  sufficient  weight  to  counter- 
balance the  compulsive  potency  of  the  last  command  of  our  Divine 
Lord  and  the  expulsive  force  of  the  blood-bought  devotion  of  the 
Church  of  God. 

But  it  is  necessary,  in  order  to  fully  realize  the  task  before  the 
Church  of  this  generation  to  understand  the  situation  before  us. 

Malaysia,  by  the  riches  of  nature  bestowed  upon  it,  has  been  a 
meeting  place  of  the  nations.  Aside  from  the  multitudes  who  call 
it  their  native  land,  many  representatives  of  all  the  peoples  of  South 
China  and  of  all  India  have  made  it  their  second  home,  not  to  speak 
of  Arabs  and  Europeans  whose  influence  has  largely  permeated  its 
population.  Think  first  of  the  Chinese,  who  number  175,000  among 


324  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

the  200,000  inhabitants  of  Singapore,  and  nearly  all  the  other  towns 
of  Malaysia  present  the  same  percentage.  These  industrious  colo- 
nists, who  have  made  Malaysia  what  it  is  from  a mercantile  view- 
point, separated  from  their  ancestral  ties  and  restrictions  but  en- 
dowed with  the  stalwart,  manly  character  of  their  race,  come  to  us 
and  are  brought  to  Christ  much  more  easily  than  at  home,  where  in- 
dividuality must  nearly  always  disappear  before  clan  feeling.  The 
success  of  the  churches  among  the  Cantonese,  the  Hakkas,  the  Swa- 
tow,  Hinghua,  and  Foochow  men,  has  amply  proven  this  truth. 
Those  won  for  Christ  in  Malaysia,  who  have  returned  to  their  na- 
tive land  have  instilled  into  the  home  churches  by  their  influence  and 
piety,  characteristics  of  broad-mindedness  and  far-sightedness  which 
the  Chinese  Church  left  to  itself  would  not  have  easily  acquired. 

Frequently  Christians  from  abroad  who  have  joined  the  native 
Chinese  Church  have  taken  leading  positions,  while,  on  the  other 
hand,  the  congregations  of  Malaysia  have  supported  and  strength- 
ened by  their  contributions  and  prayers  the  Chinese  home  missions 
now  inaugurated  in  nearly  all  the  larger  churches  in  the  south  of 
the  Flowery  Kingdom.  This  calls  us  to  more  effective  and  wide- 
spread work  among  the  Chinese. 

The  churches  among  the  Tamils,  Telugus,  and  Canarese — In- 
dian races — in  Malaysia  bear,  perhaps  to  a less  degree,  the  same 
relationship  to  the  churches  of  South  India  and  Ceylon. 

But  if  we  are  bound  to  acknowledge  the  claim  of  these  settlers 
in  Malaysia  to  the  effective  preaching  of  the  Gospel,  how  loud  is 
the  Macedonian  call  sent  forth  by  the  natives  of  the  soil.  Here  we 
have,  first,  the  Mohammedans,  especially  the  Malays,  Javanese, 
Sudanese,  Boyans,  Mohammedan  Battaks  of  Sumatra,  and  the  Bugis 
from  the  Celebes.  Like  work  among  all  Mohammedan  races,  the 
task  here  is  difficult,  but  not  too  difficult  to  be  accomplished  and  to 
present  even  now  gratifying  results.  If  time  permitted,  I could 
speak  of  the  “sweet  firstfruits”  garnered  for  Christ,  the  blessed 
earnest  of  a glorious  harvest,  if  we  go  forth  with  the  reapers. 

But  there  are,  secondly,  also  pagans  in  large  numbers  among 
the  native  races.  The  bulk  of  the  two  divisions  of  the  Battak  na- 
tion, the  Tora  and  the  Mandaheling,  now  enjoying  so  splendid  a 
work  of  grace  under  the  ministrations  of  German  missionaries,  the 
head-hunting  Dayaks  broken  into  scores  of  tribes  speaking  various 
languages,  who  are  little  more  than  touched  by  missionary  influ- 
ence, the  quasi-Brahman  inhabitants  of  Bali,  the  pagans  of  the 
Philippines,  the  Sangirese,  and  the  natives  of  the  smaller  islands 
neither  subject  to  Christ  nor  to  Mohammed. 

But  there  are,  in  spite  of  repeated  investigations  and  extended 
exploration,  some  tribes  or  races  who  seem  to  have  been  practically 
overlooked  by  the  Christian  Church.  I refer  to  the  real  aborigines 
of  the  Malay  Peninsula  and  the  Philippines,  who  have  been  com- 
prised under  the  general  designation  of  Negritos,  or  Negrillos,  the 


THE  BUDDHISM  OF  SOUTHERN  ASIA  325 

Sakai  and  Semangs  of  the  Malay  Peninsula,  and  the  various  tribes 
of  the  Aetas  of  the  Philippine  Archipelago.  Among  these  peoples 
we  have  tribes  on  the  very  lowest  scale  of  civilization,  some  actually 
living  in  the  trees,  in  the  branches  of  which  they  construct  the  rud- 
est of  dwellings.  It  has  been  my  precious  privilege  to  meet  and  tem- 
porarily live  with  some  Sakai  tribes  and  to  learn  their  language.- 
Already  one  soul  out  of  this  benighted  people  has  been  won  for 
the  Master,  a prophecy  of  greater  achievements  for  the  future. 

When  our  crucified  and  risen  Lord  lifted  up  His  hands  on  Olivet 
to  impart  His  parting  blessing  upon  His  disciples,  the  vision  of  the 
glorified  Lord  brought  to  them  not  merely  hope,  but  responsibility 
and  commission.  “Go  ye  into  all  the  world,”  He  said  to  them.  As  He 
had  stood  “in  our  stead”  on  Calvary,  so  we  should  go  “in  His  stead” 
to  the  nations  of  the  earth,  redeemed,  not  less  than  we,  by  His  pre- 
cious blood.  Only  so  “He  shall  see  of  the  travail  of  his  soul,  and 
shall  be  satisfied.”  Oh,  the  wonderful  condescension  of  our  Lord 
to  commit  His  case  to  our  feeble  hands,  promising,  however,  to 
strengthen  us  by  the  bestowal  of  “all  power”  even  in  the  uttermost 
parts  of  the  earth. 


THE  BUDDHISM  OF  SOUTHERN  ASIA 

THE  REV.  J.  E.  CUMMINGS,  D.D.,  BURMA 

Buddhism,  strictly  speaking,  is  an  atheistic  and  ethical  philoso- 
phy that  denies  both  God  and  the  human  soul ; yet  it  holds  sway  in 
modified  forms  over  one-fourth  of  the  human  race,  and  it  is  consid- 
ered by  its  devout  followers  the  only  incomparable  religion.  It  domi- 
nates Central,  Eastern,  and  Southeastern  Asia,  and  is  the  prevailing 
creed  in  Nepal,  Tibet,  Mongolia,  Korea,  China,  Japan,  Tonquin, 
Cambodia,  Siam,  Burma,  and  Ceylon.  It  has  behind  it  twenty-five 
centuries  of  history  and  to-day  numbers  300,000,000  followers,  more 
or  less.  Its  Pitakas,  or  sacred  books,  are  estimated  to  contain  twice 
as  many  words  as  the  English  Bible.  Manifestly,  Buddhism  can  no 
more  be  fully  presented  to  this  Convention  in  ten  minutes  than  can 
Christianity  to  a Buddhist  audience  in  five  minutes.  There  is  possible 
only  the  briefest  sketch  in  broadest  outline,  a general  characteriza- 
tion, and  a statement  of  its  fatal  inability  to  meet  the  human  need  for 
which  Christ  alone  is  adequate. 

Buddhism,  like  Christianity,  centers  in  a person,  Gautama,  the 
Buddha.  The  traditional  date  of  his  birth  is  543  before  Christ.  He 
was  the  son  of  a king;  he  was  born  in  princely  estate,  brought  up 
amid  the  luxuries  of  a court,  and  married  at  nineteen ; at  twenty-nine 
he  left  wife  and  child,  the  palace,  and  all  the  luxury  that  attends  a 
native  prince,  and  fled  into  the  jungle  to  live  the  life  of  an  ascetic, 


326  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

seeking  to  find  an  answer  to  these  two  questions : “What  is  the  cause 
of  the  suffering  and  inequality  of  human  lot  upon  the  earth?”  “How 
can  we  get  clear  of  this  suffering?”  He  attached  himself  to  two  her- 
mits and  followed  them  for  a year.  He  was  dissatisfied.  Then,  with 
five  followers,  he  went  on  for  five  more  long  years  practicing  ascet- 
icism, limiting  his  diet,  excruciating  the  flesh,  until  finally  his  food 
came  to  one  kernel  of  grain  a day,  and  he  fell  in  a swoon.  Then 
he  came  to  his  senses  and  said  that  crucifixion  of  the  body  was  not 
the  way  to  truth,  and  he  began  to  diet  himself  back  to  health,  where- 
upon his  five  followers  fled  at  the  master’s  renunciation  of  his  for- 
mer teaching.  He  is  then  said  to  have  sat  under  the  Bo-tree  in  med- 
itation for  forty-nine  days,  thinking  and  thinking  and  thinking, 
claiming  that  there  was  no  god  to  give  divine  aid,  but  simply  by  the 
grasp  and  might  of  the  human  intellect  trying  to  conceive  some  phil- 
osophy that  would  account  for  life  and  death  and  for  everything 
connected  with  being.  He  came  out  of  that,  from  his  own  account, 
“Buddha,  the  Enlightened.”  He  sought  his  former  teachers,  but 
they  were  dead.  Then  he  sought  out  his  former  pupils,  and  in  six 
months  he  had  a band  of  sixty  men,  earnest  and  zealous  disciples, 
ready  to  go  out  and  preach  his  word  through  all  India.  That  reli- 
gion spread  all  over  the  country.  He  lived  to  be  eighty  years  of  age, 
having  spent  some  forty-five  years  in  preaching  and  teaching.  After 
death,  his  body  was  burned,  the  seven  great  relics  and  numerous 
minor  relics  were  collected  and  saved,  making  perhaps  less  than  a 
bushel,  which  were  placed  in  great  pagodas  for  preservation,  and 
Buddhism  was  established  on  the  earth. 

What  is  the  teaching  of  Buddhism  ? 

There  are  two  schools,  that  of  the  North,  with  headquarters  in 
Tibet,  and  the  Southern  School,  with  headquarters  in  Burma  and 
Ceylon.  The  Buddhism  of  Burma  and  Ceylon  is  purer  than  that  in 
the  North.  It  has  not  come  in  contact  with  Hindu  philosophy.  It 
has  never  waged  controversy  with  any  other  great  and  opposing 
religion.  It  has  gone  on  in  its  own  way  through  all  of  these  centuries. 
It  is  very  nearly  as  it  was  when  the  canon  was  fixed,  in  the  year  240 
or  242  B.  C.  What  does  it  teach?  This  : There  are  thirty-one  states 
of  existence ; we  must  get  that  in  our  mind  at  the  beginning.  At  the 
bottom  is  hell,  with  eight  different  parts,  located  at  the  center  of  the 
earth,  some  of  them  insufferably  cold  and  frigid,  some  of  them  in- 
tolerably hot,  and  the  lowest  the  bottomless  pit.  You  will  see  this 
pictured  around  pagodas  and  shrines,  showing  all  the  horrors  and 
terrors  of  men  who  are  suffering  the  penalty  of  their  sins  in  hell. 
The  second  state  is  that  of  animals.  Gautama  taught  that  he  had 
passed  through  all  the  stages  of  animal  life,  from  the  white  ant  to 
the  white  elephant.  The  third  state  is  the  stage  of  preittas,  who 
with  tiny  mouths  and  big  stomachs  are  doomed  to  wander  with  in- 
satiable hunger  in  rocky  places  where  there  is  no  food.  This  is  the 
punishment  for  the  gluttonous.  The  fourth  is  the  ghost  state.  Human 


THE  BUDDHISM  OF  SOUTHERN  ASIA  $27 

life  is  the  fifth  state  in  the  ascending  scale.  All  states  below  it  are 
varied  forms  of  merited  punishment;  all  above  it  are  rewards  for 
meritorious  conduct.  From  the  bottomless  pit  to  Agganita,  the 
twenty-seventh  state,  movement  is  up  or  down  the  scale  of  being  ac- 
cording to  Karma,  the  resultant  balance  of  good  and  evil  deeds  at 
the  end  of  each  existence.  States  six  to  eleven  are  the  abode  of 
nats,  beings  with  all  the  passions  of  the  body  and  none  of  the  re- 
strictions. These  are  the  seats  of  award  for  good  and  meritorious 
exterior  works,  and,  in  fact,  that  for  which  the  average  Buddhist  ap- 
pears to  be  striving.  Gautama  is  said  to  have  descended  from  the 
ninth  state,  Toocita,  to  be  born  of  the  virgin  Maya,  for  his  last  in- 
carnation previous  to  attaining  Nirvana. 

States  twelve  to  twenty-seven  are  classified  as  Rupa  (form), 
the  spirit  as  yet  being  embodied  and  absorbed  in  progressive  medita- 
tion, viz.,  in  perception,  reflection,  satisfaction,  happiness,  fixity,  in 
which  it  is  considered  to  have  entered  upon  the  current  of  perfec- 
tion never  again  to  be  set  backward  in  the  scale  of  existence. 

States  twenty-eight  to  thirty-one  are  called  Arupa  (without 
form),  all  contact  with  things  material  having  ceased  and  medita- 
tion being  on  such  unsubstantial  things  as  air,  ether,  and  volatile 
gases,  ending  in  Nirvana,  Having  previously  exploited  the  nat 
country,  Gautama  is  believed  to  have  passed  through  all  the  states, 
twelve  to  thirty-one,  during  his  last  existence  on  earth. 

Buddhism  denies  a soul.  In  place  of  the  soul  it  affirms  that  be- 
ing is  simply  an  aggregate  of  five  Skandhas,  form,  sensation,  per- 
ception, meditation,  and  reason.  Its  concept  is,  therefore,  not  trans- 
migration— for  there  is  no  soul  to  pass  from  one  state  of  being  to 
another — but  that  at  the  end  of  each  existence  according  to  Karma, 
a new  being  is  born  which  shall  be  the  resultant  of  the  life  extinct. 
Philosophically,  therefore,  identity  of  personality  cannot  be  carried 
from  the  old  existence  to  the  new,  and  there  is  no  continuity  of  be- 
ing except  as  traceable  through  the  law  of  cause  and  effect.  Popu- 
larly, the  people  do  not  think  of  their  life,  nor  indeed  of  Gautama’s 
life,  as  being  continuous  throughout  the  entire  round  of  existence 
to  Nirvana. 

Buddhism  has  a stern  moral  code  that  stands  next  to  that  of 
Christ.  It  interprets  the  commandment  “Thou  shalt  not  kill”  to 
cover  all  animal  life;  because  the  chicken  out  there  in  your  yard 
may  be  your  deceased  grandmother  in  her  present  state  of  exist- 
ence ; and  the  mosquito,  that  is  biting  you,  may  be  your  grandfather 
in  his  present  state  of  existence.  I have  seen  a Burman  in  tearing 
down  an  old  wall  find  a scorpion,  then  bend  a strip  of  bamboo  to 
make  a pair  of  nippers  with  which  he  carried  the  venomous  thing 
to  a safe  place  in  the  jungle  lest  harm  should  accidentally  come  to 
it — a scorpion,  which,  had  it  bitten  the  man,  would  have  caused 
him  to  quiver  with  pain,  and  had  it  bitten  a child  would  have  caused 
convulsions  and  possibly  death. 


328  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

What  is  the  way  of  salvation  in  this  religion? 

First,  it  requires  the  acceptance  of  the  four  “Noble  Truths:” 
suffering;  the  cause  of  suffering,  which  is  desire  traceable  to  ignor- 
ance ; extinction  of  suffering,  or  Nirvana ; and  the  Path.  Entrance 
upon  the  Path  for  the  laymen  involves  the  acceptance  of  the  five 
precepts,  not  to  kill,  not  to  steal,  not  to  commit  adultery,  not  to  lie, 
not  to  drink  intoxicants ; and  for  the  monk,  it  means,  in  addition  to 
these,  not  to  eat  after  midday,  not  to  use  perfumes  or  ointments,  not 
to  sleep  on  high  beds,  not  to  dance,  sing,  play,  or  go  to  the  theater, 
and  not  to  touch  money.  The  full-fledged  priest  takes  150  other 
vows  contained  in  the  Vinaya,  or  book  of  discipline. 

Second,  it  calls  for  a pursuance  of  the  Eight-fold  Path : ( 1 ) 
Right  belief,  in  Buddha  and  the  four  “noble  truths.”  (2)  Right 
resolution,  viz.,  the  quitting  of  family  life  for  that  of  the  priesthood. 
(3)  Right  speech,  the  recitation  of  the  law.  (4)  Right  deeds,  those 
of  the  monk  working  out  the  150  regulations  of  the  Vinaya.  (5) 
Right  livelihood,  living  on  alms.  (6)  Right  exertion,  to  get  rid  of 
self.  (7)  Right  mindfulness,  contemplation  on  the  impurity  of  the 
body  and  impermanence.  (8)  Right  meditation,  or  undisturbed 
calm. 

A pursuance  of  the  above  will  lead  one  to  be  freed  from  the 
Ten  Fetters  of  delusion,  doubt,  dependence,  sensuousness,  anger, 
desire  for  existence  in  this  world,  desire  for  existence  in  the  next 
world,  pride,  self-exaltation,  ignorance.  This  will  come  through  the 
four  distinct  stages  through  which  Gautama  passed  while  in  medi- 
tation under  the  banyan  tree. 

Each  stage  frees  from  particular  fetters  as  follows : The  first 
stage  frees  absolutely  from,  (1)  Delusion  regarding  the  soul,  viz., 
that  there  is  no  soul,  only  an  aggregation  of  five  Skandhas.  (2) 
Doubt  regarding  Buddha  and  his  doctrine.  (3)  Dependence  upon 
God,  rites,  charms,  ceremonies,  worship,  and  all  external  help  save 
unaided  human  exertion.  The  second  stage  nearly  frees — but  not 
quite — from  sensuousness  and  anger.  From  this  stage  a being  must 
return  once  to  existence  as  a man  before  he  can  pass  on  to  Nirvana. 
The  third  stage  frees  absolutely  from,  (4)  Sensuousness,  lust,  nat- 
ural affection,  physical  and  social  desires.  (5)  Anger,  including  ill- 
will  and  hatred  that  would  desire  to  see  another  injured.  The  fourth 
stage  frees  absolutely  from,  (6)  Desire  for  existence  in  bodily  ma- 
terial form,  whether  as  man  on  earth,  or  as  a superhuman  in  the 
abode  of  nats.  (7)  Desire  for  existence  in  the  states  of  Arupa.  (8) 
Pride.  (9)  Self-exaltation.  (10)  Ignorance.  The  fruit  of  this  last 
stage  is  Nirvana. 

Ten  depravities  to  be  shunned  are  enumerated,  namely : lust, 
hate,  folly,  pride,  heresy,  doubt,  laziness,  arrogance,  shamelessness, 
and  recklessness.  Ten  transcendent  virtues  are  inculcated.  They 
are  charity,  chastity,  self-abnegation,  wisdom,  energy,  patience,  truth, 
resolution,  kindness,  equanimity. 


THE  BUDDHISM  OF  SOUTHERN  ASIA  329 

The  only  conception  of  salvation  is  to  get  out  of  the  chain  of 
existence.  Gautama  taught  that  all  life  is  a curse.  The  only  good 
is  to  get  out  of  it.  The  ultimate  goal  is  Nirvana,  which  is  not  only 
the  extinction  of  desire,  but  is  the  extinction  of  consciousness,  is  the 
extinction  of  being.  Nirvana  is  not  described  in  positive  terms  in  the 
Pitakas,  except  to  say  that  it  is  a going  out,  as  a candle  is  extin- 
guished, and  that  it  is  the  end  of  ever  again  being  brought  into  ex- 
istence. 

By  what  power  is  evil  always  to  be  shunned,  good  pursued,  and 
Nirvana  attained?  In  a word,  it  is  to  be  done  by  the  individual,  each 
for  himself,  by  his  own  unaided  resolution  throttling  and  killing  and 
absolutely  crushing  out  all  passion,  all  desire,  all  love  even  for  the 
things  that  are  desirable.  To  a Buddhist,  this  is  the  only  way;  be- 
cause Gautama  taught  that  penalty  inevitably  follows  sin,  that  there 
is  no  God  to  help,  no  possibility  of  forgiveness,  no  external  help. 
The  penalty  of  every  sin  must  be  endured  in  hell,  until,  by  a process 
of  expiation  lasting  through  eternal  ages  and  ranging  up  and  down 
the  scale  of  endless  existence,  sins  are  overcome,  though  with  no 
final  hope  but  extinction. 

Considered  as  a philosophy,  Buddhism  is  pessimism ; consid- 
ered as  a theology,  it  is  atheism;  considered  as  a religion,  it  is  one 
of  good  works,  so  much  for  so  much ; considered  as  a life,  it  is  one 
of  suffering,  delusion  and  change,  spent  in  self-seeking  and  ending 
in  despair. 

It  is  a long  way  from  the  Buddhism  of  the  books  to  the  Budd- 
hism of  the  people.  To  the  great  majority  of  the  people,  Buddhism 
is  rank  idolatry,  the  images  of  Buddha,  the  pagodas,  and  the  priests 
being  worshiped.  In  every  village  are  idols  and  pagodas  and  mon- 
asteries. Every  boy  in  that  land  must  put  on  the  yellow  robe  of  the 
Buddhist  priest  and  pass  into  the  monastery  as  a novitiate  for  the 
priesthood.  He  may  remain  a week,  or  a month,  or  a year,  or  a life 
time,  but  every  boy  is  at  some  time  uniformed  for  the  Buddhist  re- 
ligion, and  every  girl  has  her  ears  bored  in  the  name  of  the  Buddhist 
religion.  How  is  the  Kingdom  of  God  ever  to  get  a start  under 
such  conditions  as  that?  “Not  by  might,  nor  by  power,  but  by  my 
Spirit,  saith  the  Lord  of  Hosts.” 

I would  like  to  call  your  attention  to  an  important  implement  of 
Buddhism.  It  is  a gong  which  a Buddhist  strikes  as  he  goes  to  the 
pagoda  to  announce  that  he,  in  his  own  strength,  by  the  offerings 
which  he  himself  has  made,  is  to  seek  further  merit  in  worship ; or 
he  may  carry  it  in  stately  procession  about  the  town  seeking  further 
offerings  that  there  may  be  more  pagodas,  more  monasteries,  more 
idols.  As  the  priest  strikes  it,  he  says : “Suffering,  change,  illu- 
sion. I take  refuge  in  Buddha;  I take  refuge  in  the  law;  I take 
refuge  in  the  priesthood.” 

Oh,  young  people,  I wish  you  could  hear  in  that  the  call  of  God 
to  bring  hope  in  place  of  despair,  to  bring  a God  who  changes  not 


330  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

in  place  of  one  that  is  not,  and  to  bring  love  and  peace  and  power 
and  hope  of  Heaven  to  a people  that  know  not  of  Christ,  nor  of  the 
many  mansions  in  our  Father’s  house  that  Jesus  has  gone  to  pre- 
pare for  them  that  love  Him. 


QUESTIONS 

Q.  Is  the  work  in  Assam  pioneer  work?  A.  There  is  some 
pioneer  work  in  Assam;  that  is,  it  is  pioneer  in  the  sense  that  it  is 
on  the  very  edge  of  the  jungle,  away  out  on  the  frontier,  a thousand 
miles  from  the  base  of  supplies  in  Calcutta.  There  is  other  work 
that  is  pioneer,  in  that  it  has  only  recently  been  begun. 

Q.  What  will  be  the  opportunity  for  medical  missionaries  in 
Burma  in  five  years?  A.  The  medical  work  in  Burma,  from  a 
missionary  viewpoint,  has  practically  just  begun.  We  have  very 
few  mission  hospitals;  and  while  the  English  government  is  doing 
civil  medical  work  in  different  sections  of  the  country,  we,  as  mis- 
sionaries, must  do  medical  work  also.  There  are  vast  numbers 
of  people,  large  hill  tribes,  who  have  no  missionaries  at  all.  Medical 
work  is  to  be  largely  instrumental  in  bringing  them  to  Christianity. 
The  future  is  great  for  medical  men  working  in  Burma. 

Q.  What  good  books  for  the  study  of  Buddhism  can  be  had? 
A.  A text-book,  the  last  one  published  by  the  Student  Volunteer 
Movement.  It  is  entitled  “Religions  of  Mission  Fields  as  Viewed 
by  Protestant  Missionaries.”  Each  section  on  a single  religion  is 
written  by  a missionary,  from  a missionary  point  of  view.  Also  see 
“The  Life  or  Legend  of  Gaudama,”  by  Bishop  Bigandet.  It  is  a 
heavy  book,  and  unless  you  have  ten  days  or  two  weeks  to  devote  to 
hard  work,  do  not  touch  it.  The  next  book  to  get,  which  goes  back  to 
the  beginning  of  Buddhism,  is  a work  by  Dr.  Tilbe,  entitled  “Pali 
Buddhism.”  You  can  get  that  for  about  33  cents,  from  the  Mission 
Press,  Rangoon,  Burma.  That  will  give  you  Buddhism  as  it  was 
in  the  beginning,  so  far  as  can  be  ascertained  now.  Then  to  com- 
pare our  Christianity  with  Buddhism,  get  Dr.  Archibald  Scott’s 
“Buddhism  and  Christianity.”  Read  also  the  works  of  Rhys  Davids 
and  Monier-Williams. 

Q.  As  the  heathen  Karens  have  come  more  and  more  to 
realize  that  Ko  San  Ye  has  become  a Christian  reformer,  does  the 
disposition  to  follow  him  weaken?  A.  There  are  no  longer  such 
great  audiences  as  he  had  in  1902;  but  those  of  us  who  have  been 
trying  to  follow  the  Ko  San  Ye  movement  feel  that,  while  we  do  not 
have  large  crowds  coming  out  of  curiosity,  the  number  of  those  who 
have  come  to  be  interested  in  the  truth  has  increased. 

Q.  Do  missionaries  ever  fail  to  get  an  intelligent  grasp  of  a 
language?  A.  Yes,  this  is  an  important  matter.  If  one  does  not 


QUESTIONS 


33 1 


have  some  facility  in  learning  languages,  it  is  a question  whether 
he  should  go  to  the  field.  Certainly  every  year  he  adds  to  his  age 
above  thirty  before  he  goes  will  make  it  more  difficult  for  him  to 
accomplish  satisfactory  results. 

Q.  Is  a man  often  called  upon  to  learn  more  than  one  lan- 
guage? A.  Yes;  oftentimes  three  or  four.  This  is  not  usually 
necessary,  but  every  language  that  he  can  learn  adds  to  his  effi- 
ciency. If  one  is  especially  skilled  in  learning  languages  he  cannot 
help  acquiring  them  in  a country  where  they  are  spoken,  and  he 
may  literally  learn  divers  tongues. 


' 


... 


. 


■ 


t 


CHINA 

A Review  of  the  Status  in  Different  Sections 
In  Northern  China 
In  Eastern  China 
In  Southern  China 
In  Western  China 

Permanent  Factors  which  Make  China  a Most  Invit- 
ing Field 

The  Appeal  of  China’s  Women 
The  Demand  for  Missionary  Statesmanship 
Spiritual  Power 
China’s  Appeal  to  Life 


THE  PRESENT  STATUS  IN  CHINA,  ESPECIALLY  IN  THE 

NORTH 


MR.  ROBERT  R.  GAILEY,  M.A.,  PEKING 

The  subject  allotted  me  is  the  condition  of  North  China.  It  is 
not  my  purpose  to  speak  to  you  of  China’s  conservatism;  we  have 
heard  of  this  for  many  years.  Nor  is  it  my  purpose  to  speak  to 
you  of  China’s  ignorance,  because  we  have  discovered  that  she  has 
appreciated  education  from  antiquity.  She  has  men  who  think, 
and  think  deeply;  men  of  force  who  can  do  things.  I am  not  going 
to  tell  you  of  the  China  of  superstition,  because  she  is  breaking 
away  from  superstition;  nor  shall  I speak  of  the  China  of  uncivil- 
ized customs,  such  as  foot-binding,  etc.  Although  these  customs 
still  exist,  there  is  a growing  sentiment  against  them.  We  shall 
soon  see  China  entirely  free  from  these  old-time  customs.  Not 
of  these  things,  out  of  which  has  grown  the  impression  that  China 
is  uncivilized,  shall  I speak,  but  I am  going  to  talk  for  a moment 
of  the  new  China,  as  seen  especially  in  the  North. 

We  find  that  there  are  great  political  changes  there.  Within 
the  last  sixty  years  relations  have  been  established  with  other  coun- 
tries. These  have  not  always  produced  the  best  feeling,  either  in 
China  or  in  the  countries  with  which  relations  have  been  estab- 
lished. These  foreign  powers  have  been  exploiting  China  and  de- 
manding certain  concessions.  It  was  in  the  great  upheaval  of  1900 
that  China  made  her  greatest  and  last  protest  against  this  spirit  of 
aggrandizement.  The  spirit  which  manifested  itself  in  that  awful 
year,  however  much  we  may  deplore  the  manner  in  which  it  was 
manifested,  nevertheless  was  the  spirit  of  progress,  the  progress 
of  patriotism.  From  that  time  the  era  of  patriotism  dates. 

This  patriotism  has  been  developed  and  strengthened  by  the 
great  movements  in  the  East.  Notably  tjie  war  between  Russia 
and  Japan,  and,  following  that  war,  the  renewal  of  the  Anglo-Japa- 
nese  alliance  and  the  moral  sympathy  of  America  with  that  alliance^ 
made  China  realize  that  her  integrity  was  secure.  This  has  pro- 
duced a spirit  of  independence  such  as  was  never  manifested  before. 

This  is  the  spirit  that  is  now  abroad  in  China,  and  it  is  felt  in 
all  departments  of  the  national  life.  It  takes  the  form  of  what  is 
generally  called  the  reform  movement,  and  has  manifested  itself  in 
many  ways  that  I cannot  take  the  time  to  describe.  Most  import- 

335 


336  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

ant  is  the  fact  that  the  spirit  of  reform  is  evident  in  the  central 
power  at  Peking. 

This  spirit  is  also  manifest  in  the  commercial  and  industrial 
centers  of  China.  Formerly,  China  had  nothing  to  say  about  con- 
cessions to  foreign  powers;  they  were  extorted  from  her.  But  no 
more  concessions  will  be  granted  that  are  not  to  China’s  interest 
also.  This  spirit  has  likewise  manifested  itself  in  military  reform, 
and  the  army  is  to  be  reorganized.  China  proposes  hereafter  to 
back  up  her  word  by  her  army;  and  we,  of  all  peoples,  would  think 
that  a worthy  thing  for  China  to  do. 

Another  very  significant  movement  is  the  educational  revolu- 
tion. Last  November,  with  one  stroke  of  the  vermillion  pencil,  the 
old-time  system  of  competitive  examinations  in  the  Classics  was 
abolished,  and  it  will  shortly  pass  forever  out  of  existence.  This 
is  the  most  significant  reform  movement  ever  known  in  the  Empire, 
and  we  might  say  the  most  significant  ever  introduced  into  any 
country  at  any  period;  China  is  preparing  herself  to  inaugurate 
a wonderful  movement,  a thing  colossal  in  its  influence  and  power. 

But  in  closing  you  will  wish  to  know  about  the  Church  at  the 
beginning  of  this  new  era.  Protestant  missions  have  existed  in 
China  nearly  100  years.  In  May,  1907,  will  be  celebrated  the  cen- 
tennial of  the  introduction  of  Protestant  missions;  for  it  was  in 
1807  that  Robert  Morrison  began  his  work  there.  To-day  Christian 
missionaries  are  scattered  all  over  the  Empire,  from  Manchuria 
to  Canton.  We  see  in  the  work  of  missions  great  reasons  for  en- 
couragement, and  the  most  important  is  the  spirit  of  union  mani- 
festing itself  among  the  various  Christian  forces  there.  The  socie- 
ties are  limiting  their  fields  instead  of  competing  with  one  another. 
They  are  advancing  in  the  sphere  of  education.  In  the  mission 
schools  there  we  find  systems  and  forms  of  education  that  will  com- 
pare favorably  with  those  in  this  country  and  other  lands. 

I wish  that  I had  time  to  tell  you  about  the  Chinese  Church. 
Its  members  appreciate  the  interest  and  sympathy,  the  love  and 
sacrifice,  which  American  and  European  Churches  are  giving  them. 
We  must  take  the  initiative  and  do  for  China  what  we  have  had 
done  for  us.  I am  sure  this  is  one  of  the  most  encouraging  times 
for  work  in  North  China. 


PRESENT  STATUS  IN  EAST  CHINA 

MISS  ANNIE  R.  MORTON,  NINGPO 

This  vast  region — eight  of  the  eighteen  provinces — includes  the 
great  and  fertile  valley  of  the  Yang-tzu  River,  with  its  great  cities 
and  innumerable  towns  and  villages,  as  well  as  most  of  the  coast 


PRESENT  STATUS  IN  EAST  CHINA 


337 


provinces  and  ports  of  entry.  You  may  travel  up  and  down  the 
coast  and  rivers  in  excellent  steamers,  and  penetrate  to  the  remote 
villages  by  way  of  the  canals — the  highways  of  this  part  of  the 
Empire — in  houseboats,  or  steam  launches.  Travel  in  most  of  this 
region  is  made  easy  because  of  the  canals,  rivers,  and  lakes.  Many 
of  the  projected  railways  will  cross  and  recross  this  section,  con- 
necting the  great  commercial  centers. 

Here  everything  seems  prepared  for  the  entrance  of  the  mis- 
sionary and  the  Gospel.  Long  contact  with  foreigners  has  made 
a very  perceptible  impression  upon  old  customs  and  superstitions 
— such,  for  example,  as  the  great  change  in  the  style  of  dress,  some 
even  adopting  foreign  garments,  and  the  spreading  desire  to  cut  off 
the  queue!  Viceroy  Chang  Chih-tung’s  troops  are  uniformed  after 
the  model  of  the  Sikhs  of  India,  and  a petition  has  been  sent  to  the 
throne  for  a Western  style  of  uniform  for  the  army,  navy  and 
police. 

The  old  feng-shui  fetich  is  no  longer  an  obstacle  to  the  dredg- 
ing of  the  mouth  of  the  river  on  which  Shanghai  is  situated;  and 
in  the  not  far  distant  future  we  will  doubtless  see  the  great  mail 
steamers  moored  to  the  wharves  of  Shanghai,  instead  of  anchoring 
twelve  miles  below. 

In  this  section  of  the  country  both  missionary  and  government 
schools  are  probably  more  numerous  than  elsewhere.  Here  are 
great  educational  centers  at  Foochow,  Shanghai,  Nanking,  Han- 
kow, Chang-sha,  Hangchow,  Chefoo,  and  Wei-hsien.  The  leaven 
of  Christian  education  has  been  working  for  a long  period,  and  now 
is  the  time  for  the  Church  to  rise  to  the  larger  opportunity  offered. 
The  demand  for  Western  education  has  opened  wide  the  doors  to 
all  sorts  and  conditions  of  men,  and  more  particularly  to  the  liter- 
ary and  influential  classes.  To  move  China  we  must  move  her 
leaders.  They  are  ready  to  be  led.  Japanese  and  other  non-Christian 
men  are  seizing  this  opportunity  and  are  rapidly  filling  the  posi- 
tions in  the  schools  and  colleges.  Will  the  Church  be  behind  in 
this  hour  of  China’s  need? 

The  sale  and  circulation  of  Scriptures  in  China  was  never 
larger  than  now;  and  in  spite  of  this  present  anti-foreign  movement, 
which  we  believe  is  but  a passing  cloud,  never  were  there  such  mani- 
festations of  the  working  of  the  Spirit  in  the  hearts  of  the  Chinese 
as  at  present.  In  a recent  revival  in  the  Foochow  College,  led  by 
a native  evangelist,  over  seventy  students  entered  their  names  as 
desiring  to  begin  a Christian  life.  This  religious  movement  was 
not  confined  to  the  college,  but  spread  through  all  the  churches 
in  Foochow  and  vicinity.  In  Soochow  there  was  a similar,  if  not 
so  extensive,  a movement.  China  is  surely  ripe  for  the  harvest,  but 
where  are  the  harvesters? 


THE  PRESENT  STATUS  IN  SOUTH  CHINA  AND  ITS 

SIGNIFICANCE 


JOHN  M.  SWAN,  M.D.,  CANTON 

In  South  China,  political  unrest  and  intrigue,  corrupt  official- 
dom, and  the  determination  of  the  reform  party  to  bring  about  a 
change,  are  the  apparent  causes  of  the  present  very  uncertain  con- 
dition of  things  in  Kuang-tung  and  Kuang-hsi,  the  two  southern 
provinces  of  China.  One  of  the  real  causes  is  the  genuine  desire 
and  determination  of  the  people  to  enjoy  more  liberty,  a just  rule, 
and  a greater  knowledge  of  the  outside  world.  Steam,  electricity, 
and,  most  important  of  all,  the  Chinese  daily  newspaper,  are  doing 
their  work,  and  that  only  within  the  past  few  years.  Ten  years 
ago  the  few  steam  launches  in  Canton  were  either  seized  by  gov- 
ernment officials  or  smashed  to  pieces  by  angry  Chinese  mobs  when 
they  appeared  in  the  interior  of  the  country.  To-day  700  small 
steamers  and  steam  launches  are  rushing  in  and  out  of  Canton, 
nearly  all  of  them  constructed  by  Chinese  in  Canton.  Thousands 
upon  thousands  are  being  brought  into  living  touch  with  modern 
things;  there  is  an  intermingling  of  the  people  that  never  previously 
existed;  they  know  and  think  about  what  is  going  on  around  them, 
and  the  result  is  that  they  are  not  satisfied  with  their  present  condi- 
tion. They  realize  also  that  they  have  been,  and  are  now  being, 
unjustly  treated  by  foreign  governments.  Unhappy  conflicts  occur- 
ring in  Canton  were  formerly  scarcely  heard  of  outside  of  that  city. 
Now  they  are  heralded  throughout  the  province.  Hence  the  in- 
crease in  the  anti-foreign  spirit;  and  for  this  increase,  foreigners 
and  our  anti-Chinese  policy  are  at  least  partly  responsible. 

Christian  missions  do  not  antagonize  the  people.  In  the  twenty 
years  that  I have  been  in  close  touch  with  the  people  I cannot  re- 
member of  having  heard  the  teachings  of  Christianity  denounced. 
They  are  generally  recognized  by  the  people  as  good.  Missionaries 
are  held  in  high  esteem  by  those  who  know  them. 

In  the  struggle  now  going  on  between  truth  and  error  we 
should  be  confident  of  the  outcome.  Christianity  has  taken  too 
deep  root  to  be  uprooted.  A letter  recently  at  hand  from  an  experi- 
enced missionary  in  Canton  says:  “Opportunity  seems  written 
everywhere.”  In  the  face  of  serious  disturbances,  and  while  our 
missionaries  have  been  bound  and  robbed  and  cruelly  murdered, 

338 


PROSPECTS  IN  WESTERN  CHINA 


339 


never  have  there  been  such  eager  inquiries  for  the  Gospel  and  such 
a readiness  on  the  part  of  the  people  to  be  taught ; never  have  there 
been  such  large  additions  to  our  churches — American  mission 
churches-— in  spite  of  the  American  boycott  which  originated  in 
Canton. 

What  do  these  conditions  signify?  What  the  outcome  will 
be  no  one  can  tell.  One  of  the  objects  of  the  reform  party  is  to 
involve  the  present  government  in  serious  trouble  with  some  of 
the  foreign  powers  in  the  hope  that  they  will  interfere.  During 
the  past  two  years  the  Japanese  have  neglected  no  opportunity  to 
make  their  influence  felt.  In  political  and  commercial  life,  in  litera- 
ture, everywhere  there  are  signs  of  Japanese  prestige.  I think  we 
have  reason  to  doubt  whether  the  ultimate  results  of  that  prestige 
will  prove  for  the  best  good  of  China. 

The  old  regime  must  and  will  pass,  and,  let  us  hope,  be  replaced 
by  a better  order  of  things.  The  Chinese  love  peace  and,  if  allowed 
to  do  so,  will  work  out  the  problem  of  putting  off  the  old  and  putting 
on  the  new.  One  thing  is  certain;  either  the  Japanese,  or  the  Chris- 
tian nations  of  the  West,  will  bring  to  China  the  knowledge  she 
seeks.  South  China  is,  perhaps,  more  eager  for  it  than  any  other 
portion  of  the  Empire.  It  is  also  certain,  I believe,  that  the  Chinese 
are  now  more  receptive  to  the  teachings  of  Christianity  than  they 
have  ever  been  before.  Our  consular  service  needs  honest,  intelli- 
gent government  officials;  we  need  to  give  the  Chinese  fair  play;  we 
need  to  do  our  duty,  to  rise  to  the  present  opportunity  and  give 
to  them  the  light  and  truth  which  they  are  seeking,  and,  what  they 
need  most  of  all,  the  teachings  of  the  religion  of  Jesus  Christ. 


PROSPECTS  IN  WESTERN  CHINA 

THE  REV.  H.  OLIN  CADY,  M.A.,  CHENG-TU 

Of  the  eighteen  provinces,  five  are  in  this  section,  with  one-third 
of  the  population,  two-fifths  of  the  area,  and  only  one-seventh  of 
the  missionary  force,  or  one  missionary  to  each  250,000. 

The  western  provinces  fall  into  three  groups,  each  forming  a 
viceroyalty.  Shen-si,  whose  capital,  Hsi-an,  was  for  more  centu- 
ries than  any  other  city  the  capital  of  this  long-lived  Empire  and 
where  is  found  the  famous  monument  of  the  Nestorian  Church,  is 
joined  with  Kan-su  in  the  great  Northwest,  with  its  extensive  grass 
plains.  Kan-su  possesses  the  gates  of  Central  Asia,  which  are 
reached  from  Central  China  by  way  of  the  Han  and  from  North- 
eastern China  by  way  of  the  ancient  imperial  roads  from  Peking. 


340  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

The  main  missionary  force  of  these  provinces  is  the  China  Inland 
Mission. 

In  the  extreme  Southwest  of  China  are  two  provinces  under 
one  viceroy.  The  first  is  Yiin-nan,  the  treasure  house  of  China, 
rich  in  minerals,  vast  in  area,  and,  for  China,  sparsely  populated. 
This  province  is  not  only  meagerly  supplied  with  workers,  but  it 
has  yielded  the  least  results.  It  is  the  hardest  field  of  the  Empire, 
and  our  brethren  who  are  laboring  there  need  our  prayers  that 
they  may  not  faint  but  may  overcome.  With  a railroad  soon  to  be 
completed  to  this  province  from  Tongking,  it  will  be  the  most  ac- 
cessible of  the  provinces  of  West  China,  instead  of  continuing  to  be, 
as  it  has  been,  the  most  inaccessible.  The  second  of  this  pair  is  Kwei- 
chou,  the  Switzerland  of  China,  around  which  have  swept  the  sons 
of  Han,  driving  into  its  mountain  retreats  the  ancient  inhabitants 
of  the  land,  now  generally  known  as  Miao.  Here  and  in  Yiin-nan 
and  on  the  borders  of  Ssu-chuan  are  some  millions  of  these  people. 
Within  the  past  year  there  seems  to  have  begun  a great  movement 
among  them.  At  the  dedication  of  a new  church  in  Kwei-chou, 
audiences  of  over  a thousand  each  assembled,  while  the  Bible  Chris- 
tians of  Yiin-nan  report  the  baptisms  in  one  day  of  seventy-four 
women  and  girls  and  of  seventy-six  men  and  boys.  There  are  thou- 
sands of  these  Miao  who  rejoice  in  a new-born  hope.  Their  lot 
is  most  trying;  their  landlords  are  oppressive  and  resent  the  fact 
that  these  Miao  should  have  the  Gospel  preached  to  them.  The 
Miao  are  not  Chinese.  Possibly  they  are  akin  to  the  ancient  Japa- 
nese; surely  they  are  closely  related  to  the  people  of  the  Shan  States 
of  Burma  and  to  the  inhabitants  of  Tibet.  Physically  they  are  a 
virile  people;  religiously  they  are  largely  demon  worshipers.  The 
religion  of  Jesus  Christ  is  their  only  salvation  for  now  and  the  here- 
after. 

Ssu-chuan,  the  largest  of  all  China’s  provinces  in  area,  and 
nearly  twice  as  populous  as  any  other  two  provinces,  lies  between 
the  two  sections  of  West  China  already  noted.  It  is  connected  with 
Central  and  Eastern  China  by  the  great  Yang-tzu,  which  drains  all 
of  this  province.  Ssu-chuan,  being  also  the  most  accessible  of  the 
western  group,  has  the  larger  portion  of  the  missionary  force  of 
West  China.  The  missionaries  are  working  together  in  great  har- 
mony. In  the  order  of  their  beginning  work  the  societies  are:  the 
China  Inland,  the  Methodist  Episcopal,  the  London,  the  English 
Friends,  the  Baptist  Missionary  Union,  the  Church  Missionary  So- 
ciety, the  Canadian  Methodists,  and  the  Christian  Brethren,  the  lat- 
ter working  among  the  Tibetans  of  the  west  of  the  province.  An 
advisory  board  of  representatives  from  all  missions  consult  regard- 
ing the  common  work,  publish  a monthly  magazine  to  keep  all  in 
touch  with  the  work  of  other  missions,  and  seek  to  prevent  unneces- 
sary duplication  of  work  in  the  same  region.  Excepting  some  half 
dozen  centers,  no  two  missions  are  working  in  the  same  city. 


PROSPECTS  IN  WESTERN  CHINA 


341 


As  illustrating  the  progress  made  in  this  province,  in  1895  the 
Methodist  Episcopal  Mission  reported  130  church  members;  in 
1905,  2,658.  Ssu-chuan  in  the  past  has  been  pre-eminent  in  official 
opposition  and  in  riots,  but  now  that  form  of  opposition  seems  in 
complete  abeyance.  No  part  of  the  Empire  seems  to  afford  such 
a great  opportunity  for  evangelism  as  the  great  central  plains  of 
Ssu-chuan,  of  which  a consul  has  said,  “No  area,  even  in  China, 
of  such  extent,  is  so  uniformly  densely  populated.”  Medical  work  is 
well  represented  in  only  a few  great  centers;  and  while  it  formerly 
was  the  occasion  of  some  of  the  most  serious  riots  of  the  province, 
it  is  now  in  great  favor  with  all  classes,  and  is  doing  an  untold 
amount  of  good.  Naturally,  the  educational  work  of  the  missions 
in  this  province  is  not  to  be  compared  in  equipment  with  that  of 
Eastern  China,  though  the  opportunity  is  as  great,  and  the  needs 
are  more  pressing.  The  various  missions  are  endeavoring  to  fashion 
and  launch  one  university  for  all  missions.  It  is  to  be  hoped  that 
their  plans  will  succeed,  and  at  Cheng-tu,  the  capital,  there  will  be 
established  under  Christian  auspices  one  well-equipped  university. 

I wish  to  call  attention  to  the  fact  that  China  has  a Mohamme- 
dan population  greater  than  any  four  of  the  so-called  Mohammedan 
countries — the  British  Empire  not  included — and  that  nine-tenths 
of  these  Mohammedans  of  China  are  in  the  western  section,  espe- 
cially in  Ssu-chuan.  They  are  easily  accessible,  though  no  especial 
effort  is  being  made  to  reach  them.  I have  found  them  very  cordial, 
and  free  from  offensive  bigotry;  and  while  they  cannot  easily  be 
persuaded  of  the  superiority  of  Christianity  to  Mohammedanism, 
they  are  yet  eager  to  emphasize  the  common  points,  especially  the 
belief  in  one  God  and  in  the  Bible.  I believe  that  nowhere  in  the 
world  would  especial  effort  for  Moslems  be  crowned  with  greater 
success  than  in  West  China,  and  that  means  the  opening  of  all  Cen- 
tral Asia;  for  the  major  portion  of  the  present  Mohammedan  popu- 
lation are  descendants  of  immigrants  from  Central  Asia. 

About  thirty-five  miles  from  my  old  station  of  Cheng-tu  is  a 
mission  station,  after  passing  which  you  go  westward  over  2,000 
miles  before  you  find  another  missionary.  I received  at  my  house 
a Mohammedan  and  his  son  who  were  eager  to  hear  of  the  Gospel, 
and  who  had  traveled  over  120  days’  journey,  and  I was  the  first 
missionary  whom  they  had  met. 

Again,  along  the  western  line  of  these  provinces  of  West  China, 
largely  within  their  jurisdiction,  are  more  Tibetans  than  are  in  the 
closed  portions  of  Tibet.  Here  is  the  natural  line  of  attack.  Here 
is  where  Tibetans  and  Chinese  meet  and  mingle;  here  originate  the 
great  trade  caravans  going  into  Tibet.  Here,  where  there  is  less 
fear  that  the  missions  may  be  a pretext  for  extending  the  govern- 
ment of  India,  when  the  door  is  open,  is  the  place  from  whence  to 
base  the  attack  on  this  stronghold  of  Buddhism. 

The  work  of  all  this  expanding  west  calls  loudly  for  laborers. 


342  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

It  is  a remote  field,  and  not  without  dangers  and  trials;  it  needs 
heroes;  it  needs  the  Christ;  and  to  those  who  go  in  His  name  this 
same  Christ  will  be  a shield  and  buckler,  and  will  give  an  exceeding 
great  reward.  Pray  for  West  China. 


PERMANENT  FACTORS  WHICH  MAKE  CHINA  A MOST 
INVITING  FIELD 

THE  REV.  HUNTER  CORBETT,  D.D.,  LL.D.,  CHEFOO 

The  subject  which  has  been  assigned  me  is  one  of  vital  inter- 
est, not  only  to  China  but  also  to  the  whole  world.  It  includes  the 
country,  the  people,  their  urgent  need  of  the  Gospel,  the  unparalleled 
opportunities  for  missionary  work,  the  responsibility  of  the  Christian 
Church,  and  an  outlook  bright  with  hope.  A study  of  the  geography 
of  the  country,  the  history  of  the  past  and  present,  and  the  manifold 
influences  which  for  centuries  have  molded  the  people  should  prove 
of  thrilling  interest  to  every  thoughtful  and  sympathetic  Christian. 

I I.  The  country  itself  will  first  be  considered.  The  size  and 
richness  of  the  country,  capable  of  supporting  its  teeming  millions 
of  people,  must  deeply  impress  every  earnest  student  of  China.  The 
Chinese  Empire  is  one  and  a quarter  times  as  large  as  all  Europe. 
The  fertility  of  the  soil,  the  industry,  resources,  and  economy  of 
the  people  are  manifest  from  the  fact  that  400,000,000  have  for  centu- 
ries been  able  to  subsist  in  a country  where  great  factories  are  un- 
known and  whose  rich  mines  are  practically  undeveloped.  f 

China  possesses  every  variety  of  climate,  from  almost  perpetual 
summer  and  tropical  vegetation  in  the  south,  to  the  coldest  weather 
in  the  north,  where  not  only  plains  and  mountains,  but  the  ocean 
along  the  shores  are  held  at  times  in  the  icy  grasp  of  winter.  Every 
variety  of  fruit,  flowers,  and  grain  can  be  cultivated  in  some  part 
or  other  of  the  vast  Empire.  Caravans  of  camels  and  donkeys  are 
seen  carrying  burdens  and  travelers. 

In  China,  one  seems  to  be  living  under  conditions  similar  to 
those  of  Bible  times.  The  Bible,  therefore,  is  a book  of  marvelous 
interest  to  all  who  will  read  it— -a  book  thoroughly  up-to-date.  More 
than  forty  years  ago  a scholarly  Chinese  was  won  for  Christ.  After 
years  of  Bible  study,  he  died  persuaded  that  the  Apostle  Paul  must 
either  himself  have  been  a Chinaman,  or  else  had  lived  at  some 
period  of  his  life  in  China;  otherwise,  how  could  he  have  drawn 
such  a true  and  masterly  picture  of  the  condition  of  men  living  in 
heathen  darkness  as  is  that  found  in  the  first  chapter  of  the  Epistle 
to  the  Romans?  Moreover,  how  could  he  have  described  the  nature 


FACTORS  WHICH  MAKE  CHINA  A MOST  INVITING  FIELD  343 

of  the  law  which  makes  sin  known  as  given  in  Romans  vii?  He 
also  adduced  the  offering  of  sacrifices  to  idols  and  numerous  ques- 
tions mentioned  in  those  epistles  written  to  churches  emerging  from 
heathenism. 

II.  Secondly,  we  are  to  consider  China’s  people.  Think  of 
one-third  of  the  human  race  living  in  the  Empire!  Moreover,  jus- 
tice to  this  people  requires  profound  respect  because  of  their  many 
noble  and  praiseworthy  qualities.  There  exists  a deep  respect  also 
for  education  and  learning.  This  feeling  pervades  all  classes,  and 
in  the  future,  still  more  than  in  the  past,  this  must  prove  a potent 
factor  in  the  nation’s  progress.  There  is  also,  in  the  main,  reverence 
for  parents,  for  the  aged,  for  teachers,  and  lasting  gratitude  to  bene- 
factors. They  display  tireless  energy,  industry,  perseverance,  and 
an  economy  unsurpassed  by  any  people.  They  have  intense  love 
for  home  and  family.  They  are  usually  law-abiding,  peaceable,  and 
have  high  ideals.  Commercial  honesty  of  a high  order  exists  among 
them.  The  Chinese  Classics,  memorized  by  every  educated  man, 
abound  in  noble  sentiments,  and  are  so  pure  that  they  may  be  safely 
read  in  any  home.  They  have  a literature  that  antedates  any  litera- 
ture in  Europe.  They  are  a brainy  people,  equal  to  any  task  that 
teachers  from  the  West  have  been  able  to  set  before  them.  They 
have  been  able  to  hold  their  own  with  the  ablest  statesmen  and 
merchants  that  Western  nations  have  as  yet  sent  to  China.  Accord- 
ing to  their  opportunities,  they  are  intelligent,  bright,  brave,  and 
capable  of  great  self-sacrifice  for  a definite  purpose. 

China,  after  living  alone  for  3,000  years,  as  though  surrounded 
by  a massive  stone  wall,  is  now  awakening  from  the  sleep  of  ages, 
and  longing  for  something  higher  and  better  than  she  has  hitherto 
enjoyed.  The  government  is  establishing  schools  and  colleges  in 
all  parts  of  the  Empire,  in  which  Western  learning  is  to  hold  a 
prominent  place.  Post-offices  and  telegraphic  communication  now 
reach  every  important  center,  and  newspapers,  which  a few  years 
ago  were  scarcely  known,  are  now  published  and  are  widely  read. 
Extensive  railroads  are  being  built;  coal  mines,  practically  unlim- 
ited in  extent,  are  being  worked  by  machinery  from  the  West;  steam 
printing  presses  and  type  foundries,  owned  and  worked  solely  by 
the  Chinese,  are  now  successfully  competing  in  printing  for  the 
Bible  and  tract  societies  and  in  printing  school  books  and  publica- 
tions of  various  kinds.  Probably  10,000  Chinese  students,  supported 
either  by  the  government,  or  representing  rich  and  influential  fami- 
lies, are  now  being  educated  in  Japan,  Europe,  and  the  United 
States.  Military  schools  and  colleges,  managed  by  able  officers 
from  Japan  and  Europe,  are  crowded  with  students,  who  will  soon 
be  qualified  for  leadership  in  the  new  army  now  being  organized 
on  Western  models.  One  million  rifles  of  the  latest  pattern  have 
been  ordered  from  Europe  for  this  new  army.  If  China  should 
organize  an  army  on  the  same  basis  as  Germany  has  done,  40,000,- 


344  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

ooo  men  could  be  put  into  the  field,  and  millions  still  be  left  to  cul- 
tivate the  fields  and  carry  on  the  nation’s  industries.  Military  men 
from  Western  countries  testify  that  there  are  no  braver,  more  obe- 
dient and  efficient  soldiers  than  the  Chinese,  when  properly  drilled, 
officered,  and  armed. 

China,  the  largest,  and  hitherto  the  most  unchanging  nation  on 
earth,  is  now  in  a ferment  with  the  leaven  of  a new  life.  She  is  now 
entering  upon  a great  crisis  in  her  history.  Like  the  Jews,  they 
have  gone  into  all  the  earth,  speak  the  languages  of  the  world,  and 
yet  remain  a separate  people.  The  Chinaman  can  live  in  any  climate 
and  take  care  of  himself.  Everywhere  he  goes  he  takes  his  religion 
with  him.  When  this  mighty  people  are  won  for  Christ,  what  a 
power  they  will  be  in  the  world.  China  is  not  a dying  race,  but  a 
strong  and  vigorous  people,  a nation  with  a destiny,  with  a con- 
stitutional form  of  government,  and  with  a parliament  nearing  mate- 
rialization. 

A question  of  overwhelming  importance  is,  What  are  Western 
nations  going  to  do  with  the  millions  of  the  Chinese?  Or  perhaps 
the  question  may  be  asked,  What  are  the  Chinese  going  to  do  with 
the  people  of  the  West  in  coming  centuries?  To  evangelize  China 
and  treat  her  justly  was  never  so  urgent  as  now.  It  is  not  simple 
duty,  it  is  true  wisdom,  it  is  wise  warfare.  There  is  now  an  oppor- 
tunity to  show  friendship  for  this  Empire  that  will  make  China  our 
friend. 

III.  The  great  and  imperative  need  of  China  is  the  Gospel  of 
Jesus  Christ.  The  Gospel  alone  reveals  the  one  true  and  living  “God 
our  Savior,  who  will  have  all  men  to  be  saved,  and  to  come  into 
the  knowledge  of  the  truth.  For  there  is  one  God,  and  one  mediator 
between  God  and  men,  the  man  Christ  Jesus.”  “He  that  believeth 
in  the  Son  hath  everlasting  life;  and  he  that  believeth  not  the  Son 
shall  not  see  life.”  There  are  millions  now  in  China  living  without 
hope  and  without  God.  Can  we  understand  what  that  means? 
Those  who  sit  in  darkness  and  in  the  shadow  of  death  have  hearts 
dying  of  hunger  and  thirst  which  can  only  be  satisfied  by  a saving 
knowledge  of  Jesus,  who  said  “Come  unto  me,  all  ye  that  labor  and 
are  heavy  laden,  and  I will  give  you  rest.”  When  called  to  meet 
death,  all  is  dark  and  hopeless.  They  die  as  they  live,  without  hope. 
The  wailing  for  dead,  heard  day  and  night,  means  that  there  is  none 
of  the  sunshine  and  hope  of  heaven  to  cheer  and  sustain  the  sad 
and  lonely  and  bereaved  hearts. 

IV.  Consider  China’s  right  to  the  Gospel.  It  is  seen  from 
the  following  considerations: 

1.  “God  so  loved  the  world,  that  he  gave  his  only  begotten 
Son,  that  whosoever  believeth  in  him  should  not  perish,  but  have 
everlasting  life.”  How  much  of  the  world  is  found  in  China? 

2.  Our  Savior’s  last  command,  “Go  ye  into  all  the  world,  and 
preach  the  Gospel  to  every  creature.”  Jesus  came  into  the  world 


FACTORS  WHICH  MAKE  CHINA  A MOST  INVITING  FIELD  345 


to  save  sinners;  all  equally  need  this  salvation.  What  does  the  world 
include?  China  is  the  same  needy  world  as  when  the  words  were 
first  uttered. 

3.  The  one  object  for  which  the  Church  exists  is  the  glory 
of  God  in  the  conversion  of  the  world.  The  very  essence  of  the 
Christian  religion  is  missionary. 

4.  To-day  the  same  Macedonian  agonizing  cry  comes  from 
China:  “Come  over  and  help  us.”  Do  we  hear  the  voice  and  feel 
the  love  of  Christ  constraining  us?  God  has  formed  hearts  for  Him- 
self, and  only  the  knowledge  of  God,  and  the  peace  which  God  gives, 
ruling  in  the  heart,  can  satisfy  every  longing. 

China  needs,  above  all,  a true  and  loving  knowledge  of  our 
Lord  and  Savior  Jesus  Christ.  With  this  foundation  will  come 
strong  Christian  character,  happy  Christian  homes,  where  children 
will  be  trained  in  the  nurture  and  admonition  of  the  Lord,  the  Chris- 
tian Sabbath,  Christian  schools  and  churches  in  every  parish,  asy- 
lums for  the  blind,  the  orphan,  the  aged  and  the  infirm,  the  insane 
and  helpless,  and  the  manifold  blessings  of  the  Gospel  which  ele- 
vates, purifies,  ennobles  life,  and  makes  this  earth  to  rejoice  and 
blossom  as  the  rose. 

V.  The  question  which  now  urgently  demands  a prompt  an- 
swer from  every  child  of  God  is,  Does  the  love  of  Christ  so  constrain 
us  that  we  are  willing  to  obey  Christ  and  do  all  in  our  power  to  make 
known  the  Gospel  to  the  perishing?  Do  we  believe  with  all  our 
hearts  that  “Jesus”  is  the  only  name  given  under  heaven  among 
men,  whereby  we  must  be  saved?  Do  we  believe  that  the  Gospel 
is  the  God-given  power  to  arouse  the  conscience,  lead  men  to  for- 
sake sin,  and  accept  salvation  through  Christ?  Are  we  honestly 
trying  to  give  the  answer  to  God’s  questions,  answers  that  we 
shall  wish  to  stand  by  at  the  day  of  judgment?  “How  then  shall 
they  call  on  him  in  whom  they  have  not  believed?  And  how  shall 
they  believe  in  him  of  whom  they  have  not  heard  ? And  how  shall  they 
hear  without  a preacher?  And  how  shall  they  preach  except 
they  be  sent?”  Are  we  each  asking  the  question  that  Saul  asked, 
“Lord,  what  wilt  thou  have  me  to  do?”  Are  we  willing  to  let  God 
decide,  and  cheerfully  and  loyally  follow  wherever  God  may  lead? 
Do  we  desire  to  stay  at  home,  or  go  to  the  ends  of  the  earth  and 
make  the  most  of  life  by  faithfully  doing  the  work  that  God  would 
have  us  do,  namely,  proclaim  to  every  one  that  God  is  a Spirit  and 
that  they  who  would  worship  must  worship  Hirn  in  spirit  and  in 
truth?  Are  we  willing  to  have  Christ  place  us  where  our  lives  may 
mean  much  for  the  extension  of  our  Redeemer’s  Kingdom  here  upon 
the  earth? 

Some  years  ago  a man  nearing  eighty  years  listened  as  I 
preached  in  the  street  of  an  inland  town  in  China.  As  I told  of  the 
loving  heavenly  Father  and  of  the  Savior  who  went  about  doing 
good  on  earth,  healing  the  side,  the  blind,  the  leper,  and  told  how  He 


346  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 


died  that  all  might  live,  the  old  man  came  closer  and  closer  and  said: 
“Tell  me  that  again;  I never  heard  such  good  news;  it  cheers  my  sad 
and  lonely  heart.”  After  listening  over  and  over  to  the  story  of 
Jesus  and  His  love,  he  asked  with  all  the  earnestness  of  his  being, 
“Are  you  sure  that  if  I believe  in  Jesus  He  will  save  me?”  It  was 
my  glad  privilege  to  assure  him  that  whosoever  believeth  shall  be 
saved,  that  salvation  is  as  free  as  the  air  we  breathe.  He  said  it 
seemed  too  good  to  be  true:  “If  Jesus  saves  me,  when  I reach 
heaven,  the  first  thing  I do  will  be  to  fall  down  before  Him  and 
thank  Him  with  all  my  heart  and  soul  for  having  died  for  me,  and 
then  I will  thank  Him  for  having  put  it  into  your  heart  to  come  and 
tell  me  the  good  news.”  He  then  asked,  “How  long  is  it  since 
Jesus  came  into  the  world  to  save  men?”  “More  than  1,800  years.” 
“What!  You  surely  do  not  mean  that!  Can  it  be  that  God’s  people 
have  known  of  this  precious  Savior  all  these  centuries,  and  I never 
heard  of  Him  until  now,  in  extreme  old  age,  when  my  feet  are 
standing  on  the  edge  of  the  grave!  Why  did  you  not  come  sooner? 
Why  did  you  not  come  before  my  father  and  mother  and  brothers 
and  sisters  died?  They  never  heard  of  Jesus  and  salvation.  Through 
faith  in  His  name,  what  can  be  done  for  them?”  These  are  ques- 
tions which  I could  never  answer.  I knew  not  why  God’s  people, 
during  all  the  centuries,  have  not  been  constrained  by  the  love  of 
Christ,  and  in  loyalty  to  Him  and  in  obedience  to  the  command, 
“Go  ye  into  all  the  world  and  preach  the  Gospel  to  every  creature,” 
have  signally  failed  to  do  so.  We  are  not  responsible  for  the  past, 
but  surely  every  one  of  us  who  loves  Jesus  is  responsible  for  some 
worthy  share  in  the  living  present.  Can  we  loiter  a single  moment 
when  souls  are  daily  perishing? 

/ China  is  now  open  as  never  before.  The  opportunities  for 
missionary  works  in  every  branch  are  practically  unlimited.  The 
field  is  ripe  for  the  harvest.  Can  we  remain  silent?  Is  any  church 
member  willing  to  follow  in  the  footsteps  of  the  priest  and  Levite, 
who  did  no  positive  harm  to  the  man  suffering  and  perishing  by 
the  wayside?  The  sin  of  omission  was  their  condemnation;  shall 
it  be  ours?  Think  of  the  place  God  has  given  us  as  a nation  and  as 
a Church  in  the  history  of  the  world.  Think  of  the  full  salvation 
given  to  us  to  share  with  others  and  the  honor  and  the  privilege 
of  being  co-workers  with  Jesus  Christ.  Think  of  the  great  numbers 
of  educated,  intelligent,  and  enterprising  men  and  women,  and  of 
the  wealth  given  to  the  Church — all  that  is  needed  in  establishing 
Christ’s  Kingdom  in  the  world.  Surely  we  live  in  a day  of  marvel- 
ous opportunity  and  privilege  such  as  have  never  been  given  to  past 
generations.  In  the  Kingdom  of  God,  as  in  the  affairs  of  men,  there 
is  a tide  which  must  be  taken  at  the  flood  in  order  to  succeed.  In 
China,  as  in  other  lands,  the  Gospel,  faithfully  lived,  preached,  and 
believed,  has  caused  many  a prodigal  to  come  to  himself  and  return 
to  his  Father’s  home.  It  has  made  new  men  and  new  women,  estab- 


THE  APPEAL  OF  CHINA'S  WOMEN 


347 


lished  many  happy  Christian  homes,  and  developed  all  that  is  best 
and  noblest  in  men  and  women.  The  Gospel,  under  the  power  of 
the  Holy  Spirit,  creates  an  atmosphere  of  love,  purity,  peace,  and 
joy,  and  brings  the  sunshine  of  heaven  into  many  hearts  and  homes. 


THE  APPEAL  OF  CHINA’S  WOMEN 

MISS  FRANCES  B.  PATTERSON,  TIENTSIN 

It  has  been  said  that  China  is  the  greatest  mission  field  in  the 
world.  It  is  great  in  extent  of  territory,  in  population,  in  resources, 
in  history,  in  its  ancient  civilization;  but  it  is  greatest  of  all  to-day 
in  opportunity. 

The  Russo-Japanese  war  has  set  in  motion  forces  that  are  in- 
calculable in  their  influence  on  the  history  of  the  world. 

“We  are  living,  we  are  dwelling 
In  a grand  and  awful  time; 

In  an  age  on  ages  telling, 

To  be  living  is  sublime.” 

Dr.  Arthur  Smith  says  that  the  changes  now  taking  place  in 
China  are  the  most  wonderful  in  the  world.  Think  of  a daily  news- 
paper for  women  in  Peking!  Imagine  an  industrial  department  in 
the  Tientsin  prison,  where  the  prisoners  are  taught  useful  trades, 
a proportion  of  income  from  sales  being  set  apart  to  start  them  in 
their  new  trade  when  they  are  discharged!  When  the  letter  came 
telling  of  these  marvelous  changes,  one  could  but  think,  Can  this 
be  China?  Can  this  be  Tientsin,  whose  prison  formerly  was  a 
synonym  for  greed  and  unspeakable  cruelty?  One  writes  from 
Peking,  “So  many  changes  are  taking  place  these  days,  and  so 
many  more  are  in  the  air,  that  it  almost  seems  as  though  we  lived 
in  Chicago.”  Another  writes:  “If  we  fail,  the  peace  of  the  world 
is  endangered;  for  China  is  in  her  most  critical  hour.”  But  every 
missionary  believes  in  ultimate  victory,  for 

“Right  is  right,  since  God  is  God, 

, And  right  the  day  will  win. 

To  doubt  would  be  disloyalty, 

To  falter  were  a sin.” 

One  writes:  “The  key-note  of  our  annual  meeting  was  undying 
faith.”  “Faith  is  confidence  in  the  realization  of  one’s  hopes ; it  is 
a conviction  regarding  things  which  are  not  yet  visible.”  “We  are 
not  of  those  who  draw  back,  but  are  expecting  the  fulfilment  of 
God’s  promises.” 


34-8  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 


Back  of  wars  and  rumors  of  wars,  back  of  sudden  changes,  of 
unrest,  turmoil,  and  bloodshed,  we  see  the  unchanging,  mighty 
purpose  of  our  God.  China  has  heard  a ringing  cry,  “Awake, 
thou  that  sleepest!”  Half  awake,  bewildered,  she  may  strike  at 
friend  or  foe  alike;  but  in  the  end  she  will  stand  upon  her  feet. 
Shall  we  help,  or  hinder?  This  is  our  day  of  opportunity  in  China. 
How  shall  we  meet  it? 

The  women  of  China  share  in  the  unrest,  the  heart-hunger 
that  is  apparent  everywhere. 

Chinese  officials  are  establishing  schools  for  girls.  Many  young 
women  have  gone  to  Japan  for  education.  There  is  more  freedom 
in  social  intercourse.  Women  of  rank  visit  the  mission  schools 
in  Peking.  “A  duchess  sat,  with  tears  rolling  down  her  face,  list- 
ening to  the  essays  of  a graduating  class,  thinking  how  much  richer 
and  fuller  were  the  lives  of  these  educated  girls,  poor  in  this  world’s 
goods,  than  was  her  own.”  This  is  the  dawn  of  a new  day  in  China, 
a day  of  limitless  possibilities  for  her  women. 

/One  Woman’s  Board  calls  for  twenty-five  young  women  now 
fill  places  of  imperative  need.  Ten  of  these  are  in  China.  This 
call  could  doubtless  be  duplicated  by  other  mission  boards.  How 
great  is  our  opportunity  and  our  responsibility!  The  Master  Him- 
self is  calling  to  us  through  our  Chinese  sisters.  God  grant  there 
are  those  here  to-day  who  will  hear  and  obey! 

Why  do  the  women  of  China  appeal  to  us?  Because  of  their 
wrongs  and  sufferings?  Because  they  are  often  unwelcome  at  birth, 
sometimes  thrown  away,  or  sold  into  slavery,  tortured  by  crippled 
feet,  betrothed  in  childhood,  sent  away  to  the  mother-in-law’s  home, 
driven  to  commit  suicide  to  escape  intolerable  treatment,  sick  and 
suffering,  with  no  proper  medical  care?  Yes,  for  these  things  are 
dreadful.  You  have  often  heard  about  them,  but  they  are  not  the 
kernel  of  the  need.  They  are  only  the  shell,  the  outward  semblance, 
the  physical  need  that  is  but  the  type  of  a far  greater  spiritual  need. 
Why  do  the  women  of  China  appeal  to  us?  Because  they  need 
our  Lord  Jesus  Christ.  They  need  Him,  as  Savior  and  Friend,  as 
Master  and  Teacher;  in  joy  and  sorrow,  in  sickness  and  health.  They 
need  Him  every  moment  in  just  the  same  way  that  we  need  Him. 
Think  what  it  would  mean  to  go  down  into  the  valley  of  the  shadow 
without  Him.  Think  what  it  would  mean  to  see  our  loved  ones  go. 
What  would  life  be  worth  to  us  without  His  help  and  counsel,  His 
real  and  abiding  presence?  Chinese  women  are  like  us  in  so  many 
ways.  Do  not  think  of  them  as  very  different.  They  are  so  real 
and  so  human.  One  is  often  amused  over  there  to  see  the  same 
types  of  character  that  one  sees  here. 

Why  do  the  women  of  China  appeal  to  us?  Because  of  their 
resource  and  energy,  their  independence  and  real  strength  of  char- 
acter. They  tell  a story  of  President  Sheffield,  of  North  China 
College,  and  a great  military  official,  who  is  his  friend.  I met  the 


THE  APPEAL  OF  CHINA’S  WOMEN 


349 


general  once  during  the  Chinese  New  Year  holidays.  He  is  a 
large,  fine-looking  man,  very  liberal  and  progressive,  and  much 
interested  in  Western  customs.  One  day,  when  calling,  he  was  dis- 
cussing these.  Suddenly  he  drew  his  chair  very  close  to  Dr.  Shef- 
field and  said,  in  a confidential  whisper:  “Tell  me,  is  it  true  that 
in  your  country  the  woman  and  not  the  man  is  the  head  of  the 
household?”  Dr.  Sheffield  drew  a little  nearer,  and  answered  in 
the  same  manner:  “Well,  I will  tell  you  just  how  it  is.  Sometimes 
it  is  the  one,  and  sometimes  it  is  the  other.  It  just  depends  on  who 
is  the  stronger.”  “Ah!”  and  the  general  leaned  back  with  a sigh 
of  relief.  “That  is  just  the  way  it  is  with  us.” 

In  spite  of  the  dead  weight  of  bad  customs,  in  spite  of  narrow 
and  cramped  lives,  Chinese  women  often  manifest  a native  strength 
of  character  that  commands  our  admiration  and  respect.  Isabella 
Bird  Bishop,  the  great  traveler,  said  in  an  address:  “After  eight 
and  a half  years  of  journeyings  among  Asiatic  peoples,  I say  un- 
hesitatingly that  the  raw  material  out  of  which  the  Holy  Ghost 
fashions  the  Chinese  convert,  and  ofttimes  the  Chinese  martyr, 
is  the  best  stufif  in  Asia.” 

Why  do  the  women  of  China  appeal  to  us?  Because  of  their 
faith,  loyalty,  and  devotion  under  the  most  trying  circumstances. 
One  remembers  a dear  little  girl  in  our  school.  An  only  child, 
her  mother  had  taken  a position  as  nurse  in  the  next  house  to  be 
near  her.  Her  grandfather  was  a well-to-do  farmer  in  one  of  our 
northern  villages.  Because  he  refused  to  give  up  Christ  the  Boxers 
stole  everything  that  he  owned  and  burned  his  home.  He  had  to 
beg  his  way  to  Tientsin,  and  reached  there  very  tired,  hungry,  and 
sad.  He  told  his  daughter-in-law  what  had  happened.  She  felt 
just  as  we  would  if  someone  should  come  in  here  and  tell  us  that 
our  home  was  gone,  and  wept  bitterly.  The  dear  little  girl  put 
her  arms  about  her  mother  and  said:  “Don’t  cry,  mother.  If  our 
earthly  home  is  burned,  we  have  a heavenly  one.  The  Boxers  can’t 
burn  that,  can  they?”  That  dear  little  child  could  teach  us  a lesson 
in  faith  and  love.  An  old  Bible  woman  was  going  back  to  her  vil- 
lage. She  was  urged  to  stay  where  she  would  be  safe,  but  her  reply 
was:  “I  must  go  back  and  strengthen  the  hearts  of  the  women. 
You  know  I showed  them  the  Jesus  way.  Some  of  them  are  afraid 
of  the  Boxers.  I am  not  afraid.  They  can  only  kill  the  body.  The 
soul  will  go  straight,  home  to  Jesus.”  A young  teacher  in  a school 
near  the  Great  Wall,  in  the  absence  of  the  American  teacher,  was 
left  in  charge  of  the  pupils.  When  the  outbreak  came,  influential 
relatives  wanted  to  hide  her,  but  she  refused  to  leave  the  seventeen 
girls,  who  could  not  reach  their  homes.  They  hid  in  fields  of  tall 
grain,  in  caves  of  the  mountains,  wherever  they  could  find  shelter. 
They  were  hunted  like  wild  beasts.  Finally,  after  much  wandering 
and  suffering,  they  were  captured  and  led  away  to  a Boxer  temple 
for  execution.  All  the  way  this  young  teacher  encouraged  the 


350  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

school  girls.  She  said,  in  substance:  “You  know  how  our  dear 
Lord  Jesus  suffered  and  bled  on  the  cross  that  we  might  have  life. 
You  know  how  the  apostles,  one  by  one,  followed  in  His  steps. 
We  indeed  are  not  worthy  to  die  for  Him,  but  we  are  willing  and 
glad  to  do  so,  and  will  pray  God  to  give  us  strength  in  this  hour 
of  trial.”  The  Boxers,  enraged  by  her  exhortations,  threatened  to 
kill  her  at  once.  They  stopped  the  procession  by  the  roadside,  and 
without  a tremor  she  offered  her  head  to  the  sword,  as  though  by 
her  fearlessness  to  strengthen  her  companions  for  the  coming  trial. 
Do  you  at  all  wonder  that  not  one — not  even  the  youngest — would 
burn  the  incense,  or  bow  down  to  the  idol,  but  that  all  gave  their 
lives  for  the  Master?  There  were  hundreds  of  similar  good  con- 
fessions. Again  and  again  the  Boxers  said:  “What  is  there  in  this 
Jesus  Way  to  give  weak  women  and  children  such  hearts  of  cour- 
age?” Do  you  know  the  secret?  They  “endured,  as  seeing  him 
who  is  invisible.”  “Whom  having  not  seen,  ye  love;  in  whom, 
though  now  ye  see  him  not,  yet  believing,  ye  rejoice  with  joy  un- 
speakable and  full  of  glory.” 

The  Master  does  not  call  you  and  me  to  die  for  Him  as  He 
called  these  sisters  in  China.  If  He  did,  if  such  a time  of  testing 
could  come  to  us  here  in  America,  I believe  that  there  are  thousands 
who  would  gladly  give  up  life  rather  than  deny  their  Lord  and 
Master.  He  does  not  call  you  and  me  to  die  for  Him;  but  He  does 
call  us  to  live  for  Him,  to  live  the  sort  of  life  He  wants  us  to  live, 
whether  it  be  here,  or  in  China.  Always  we  have  found  in  the 
history  of  the  Church  that  “the  blood  of  the  martyrs  is  the  seed  of 
the  Church.”  This  is  true  in  China.  Although  one-half  the  mem- 
bership of  one  great  mission  was  swept  away,  by  1903  it  was  almost 
made  good.  Some  churches  doubled  their  membership.  The  aver- 
age increase  was  twenty  per  cent.  It  has  been  greater  since  then. 
The  missionaries  on  the  field  are  too  few  to  care  for  the  growing 
work.  The  great  need  is  for  more  workers.  Who  will  go?  The 
Master  is  calling.  Who  will  hear  and  obey? 

Do  not  think  of  this  life  as  one  of  sacrifice.  One  missionary 
said  of  it:  “They  talk  to  me  of  sacrifice.  I have  made  no  sacrifice. 
My  work  has  been  a great  privilege  from  first  to  last.”  You  will 
find  it  so.  Hear  His  voice.  He  is  calling  us  to  live  for  Him;  to  live 
where  He  wants  us  to  live;  to  do  what  He  wants  us  to  do;  to  be 
what  He  wants  us  to  be.  God  help  us  to  hear  and  obey. 


THE  DEMAND  FOR  MISSIONARY  STATESMANSHIP 


THE  REV.  ARTHUR  JUDSON  BROWN,  D.D.,  NEW  YORK 

Statesmanship,  in  popular  usage,  has  come  to  mean  the  larger, 
broader,  more  permanent  view  of  events  as  distinguished  from  the 
smaller,  narrower,  more  temporary  view.  It  is  therefore  opposed 
to  the  provincial,  the  sectarian,  the  merely  national.  Aye!  it  may 
be  opposed  to  what  appears  at  the  moment  as  the  expedient,  the 
prudent,  and  even  the  merciful.  Christian  statesmanship  simply 
means  that  the  view  should  have  relation  to  those  principles  of 
righteousness  which  Christ  inculcated.  Indeed,  the  word  Christian 
is  superfluous  in  this  connection  except  for  emphasis,  for  all  true 
statesmanship  is  Christian. 

This  is  but  saying  that  Christian  statesmanship  means  getting 
into  line  with  God — discerning  that  beneath  the  apparently  unor- 
ganized mass  of  human  events  runs  the  mighty  undercurrent  of  His 
determination  to  establish  the  Kingdom  of  His  Son.  Toward  this 
glorious  consummation  all  things  are  tending,  and  with  reference 
to  it  all  history  has  its  meaning.  Ofttimes  man  has  labored  toward 
it  ignorantly.  Little  did  the  scholarly  Greek  know  in  whose  hands 
he  was  when  he  wrought  out  that  marvelous  language.  Little  did 
Alexander  realize  whom  he  was  serving  when  he  pursued  his  career 
of  conquest.  Little  did  the  haughty  Roman  understand  for  whose 
benefit  he  was  unifying  the  ancient  world.  But  Greek  and  Macedo- 
nian and  Roman  were  doing  God’s  work,  and  unconsciously,  but 
none  the  less  effectually,  preparing  the  world  for  the  founding  of 
that  Kingdom  which  was  to  “break  in  pieces  and  consume”  their 
own  kingdoms,  and  to  “stand  forever.”  In  like  manner,  it  might 
be  shown  how  the  papacy  and  the  monastic  orders,  wars  and  fam- 
ines, conquests  and  discoveries,  have  been  used  to  further  the  pur- 
poses of  the  Almighty,  and  how  true  greatness  belongs  only  to 
those  men,  and  how  permanent  prosperity  has  come  only  to  those 
nations  that  have  recognized  the  divine  purpose  and  brought  them- 
selves into  harmony  with  it. 

Such  a thought  lends  to  missions  dignity  and  interest.  It 
makes  it  the  most  broadening,  the  most  fascinating  of  studies.  It  is 
not  easy  to  see  how  the  Christian  statesman  can  avoid  being  an 
optimist,  for  everywhere  he  finds  God  ordering  events,  overruling 
the  devices  of  men,  and  making  all  things  to  work  together  for 

3Si 


352  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

good.  He  sees  ofttimes  the  victory  of  evil  and  the  defeat  of  good, 
an  ever-changing  pageant  in  which  prosperity  and  desolation  are 
strangely  blended.  But  he  also  sees  that  through  all  the  mighty 
current  of  God’s  purposes  sweeps  steadily  on,  each  storm  that 
brings  havoc  to  all  else  but  quickens  its  forward  movement;  and 
he  labors  on,  encouraged,  inspired  with  faith  in  the  future  because 
with  faith  in  God. 

So  when  any  great  event  occurs,  Christian  statesmanship  asks 
not  so  much  what  is  the  temporary  disturbance,  or  even  sacrifice, 
but  what  is  its  larger  significance,  what  its  relation  to  the  ultimate 
aim  of  the  Kingdom  of  God.  Sometimes  we  can  see  that  relation 
clearly.  Sometimes  we  cannot  see  it  at  all.  Then  Christian  states- 
manship believes  that  all  will  yet  be  well,  because  it  believes  in  God 
who  often  “moves  in  a mysterious  way,  his  wonders  to  perform.” 
It  recognizes  His  omnipotence — guiding,  controlling,  overturning 
evil,  establishing  righteousness — the  one  stable,  persistent  force  in 
the  universe.  Isaiah  finely  expressed  it  when  he  said  (50:10): 
“Who  is  among  you  that  feareth  the  Lord,  that  obeyeth  the  voice 
of  his  servant,  that  walketh  in  darkness  and  hath  no  light?  Let 
him  trust  in  the  name  of  the  Lord  and  stay  upon  his  God.”  That 
is  Christian  statesmanship.  The  strife  of  men  may  be  awful, 

“But  underneath  them  all,  in  deeper  strain 
Binding  the  whole  in  smooth,  unbroken  rhythm, 

Is  one  low,  marvelous  voice,  as  thunder  strong, 

Divinely  clear,  and  sweet  as  heavenly  bells. 

That  pauses  not,  nor  ever  changes  tone, 

But  speaks  unto  the  soul  forevermore 
Its  one  eternal  prophecy  of  peace. 

That  wondrous  voice,  O God!  is  surely  Thine; 

That  self-same  voice,  Eternal  God ! is  mine.” 

Foreign  missions  therefore  is,  in  itself,  in  a high  sense  Christian 
statesmanship.  It  is  based  on  the  majestic  universals  of  humanity, 
of  duty,  and  of  faith.  It  sees  that  Jehovah  is  not  a national  deity 
but  a universal  God,  whose  plan  for  the  development  of  the  race  is 
world-embracing.  It  recognizes  that  right  is  not  a thing  of  time, 
or  of  circumstance,  but  that  which  is  universally  and  eternally  true. 
It  protests  against  self-centered  activity,  and  summons  to  wide 
views  and  disinterested  motives.  The  objection  that  we  should  not 
do  so  much  for  missions,  on  the  ground  that  there  is  so  much  to  do 
at  home,  is  the  reverse  of  Christian  statesmanship. 

Christian  statesmanship  has  relations  to  many  of  the  phases  and 
problems  of  foreign  missions  both  at  home  and  abroad.  But  we 
are  more  particularly  concerned  now  with  its  relation  to  China. 
What  does  Christian  statesmanship  require  in  our  attitude  toward 
it  at  this  time? 

I.  First  of  all,  surely,  a reasonable  appreciation  of  the  posi- 
tion of  the  Chinese.  They  are  neither  fiends  nor  fools,  but  men  of 


THE  DEMAND  FOR  MISSIONARY  STATESMANSHIP  353 


like  passions  with  ourselves.  Physically,  mentally,  and  morally,  they 
differ  from  us  only  in  degree,  not  in  kind.  They  have  essentially 
the  same  hopes  and  fears,  the  same  joys  and  sorrows,  the  same 
susceptibility  to  pain,  and  the  same  capacity  for  happiness.  Are  we 
not  told  that  God  “hath  made  of  one  blood  all  nations  of  men”? 
Christian  statesmanship  rises  high  above  all  barriers  of  caste  or  race, 
and  sees  in  the  Chinese  a man,  that  back  of  almond  eyes  and  under 
a yellow  skin  are  all  the  faculties  and  the  potencies  of  a human 
soul.  It  grasps  the  great  thought  that  the  Chinese  is  not  only  a 
man,  but  our  brother  man,  made  like  ourselves  in  the  image  of 
God, 

“Heir  of  the  same  inheritance, 

Child  of  the  self-same  God, 

Who  hath  but  stumbled  in  the  path 
We  have  in  weakness  trod.” 

Grant  that  many  of  the  Chinese  are  degraded.  Ruskin  reminds 
us  that  the  filthy  mud  of  the  street  of  a manufacturing  town  is 
composed  of  clay,  sand,  soot,  and  water;  that  the  clay  may  be  puri- 
fied into  the  radiance  of  the  sapphire;  that  the  sand  may  be  devel- 
oped into  the  beauty  of  the  opal;  that  the  soot  may  be  crystallized 
into  the  glory  of  the  diamond;  and  that  the  water  may  be  changed 
into  a star  of  snow.  So  man  in  Asia,  as  well  as  in  America,  may,  by 
the  transforming  power  of  God’s  Spirit,  be  ennobled  into  the  kingly 
dignity  of  divine  sonship.  We  shall  get  along  best  with  the  Chi- 
nese, if  we  remember  that  he  is  a human  being  like  ourselves, 
responsive  to  kindness,  appreciative  of  justice,  and  capable  of  moral 
transformation  under  the  influence  of  the  Gospel.  He  differs  from 
us,  not  in  the  fundamental  things  that  make  for  manhood,  but 
only  in  those  more  superficial  things  that  are  the  results  of  environ- 
ment. 

Now  these  Chinese  brother  men  have  been  grievously  wronged. 
European  nations  have  seized  their  territory,  have  extorted  conces- 
sions, have  bullied  and  mistreated  them  outrageously.  As  for  the 
treatment  of  Chinese  immigrants  in  the  United  States,  let  us  frankly 
admit  that  it  has  been  iniquitous.  We  rejoice  that  President  Roose- 
velt has  given  the  weight  of  his  great  influence  to  the  movement 
for  better  treatment  of  the  Chinese,  and  in  this  he  represents  an 
overwhelming  majority  of  the  best  people  of  our  country. 

It  is  true  that  the  majority  of  the  American  people  do  not  deem 
it  wise  to  open  doors  to  Chinese  laborers,  but  we  know  that  the 
Chinese  government  does  not  ask  this.  The  question  at  issue  relates 
solely  to  Chinese  of  the  better  class.  Labor  leaders  declare  that 
their  unwillingness  to  have  the  exclusion  laws  so  modified  as  to 
admit  Chinese  who  are  not  laborers  is  that  so  many  coolies  gain 
fraudulent  entrance  on  pretense  of  being  merchants  or  students.  I 
submit  that  the  number  of  coolies  who  can  successfully  evade  a 
rigorously  enforced  law  is  insignificant.  I honor  our  great  labor 


354  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

leaders,  but  they  do  not  put  the  cause  of  labor  in  a dignified  position 
when,  for  the  sake  of  excluding  a comparative  handful  of  Chinese 
coolies,  they  ask  the  American  people  to  continue  a policy  that 
belies  our  historical  attitude  toward  the  nations  of  the  earth,  that 
cripples  our  trade,  that  destroys  our  opportunity  to  educate  the 
young  men  of  China,  that  arouses  the  just  resentment  of  a great 
people,  and  that  is  glaringly  inconsistent  with  justice,  with  honor, 
and  with  the  “square  deal”  on  which  we  are  wont  to  pride  our- 
selves. 

The  fact  that  Western  nations  have  not  treated  the  Chinese 
fairly  is  not  a justification  of  some  of  the  methods  of  retaliation  that 
the  Chinese  have  adopted.  If  there  were  time,  it  would  be  easy 
to  speak  strongly  and  at  length  on  this  point.  But  suffice  it  for 
our  present  purpose  that  there  are  two  sides  to  this  question,  and 
that,  appreciating  the  force  of  that  race  prejudice  from  which  even 
Americans  are  not  wholly  free,  and  which  we  know  to  exist  in  an 
intense  form  in  China,  Christian  statesmanship  will,  as  far  as  prac- 
ticable, avoid  those  acts  and  policies  which  needlessly  offend  the 
Chinese  and  limit  our  influence  over  them.  There  are,  of  course, 
many  points  on  which  we  cannot  yield,  but  even  on  them  we  can  be 
wise  and  tactful  as  well  as  firm  and  conscientious. 

*.  II.  Secondly,  Christian  statesmanship  discerns  that  the  pres- 
ent agitation  in  China  is  not,  like  the  Boxer  Uprising,  a blind  and 
furious  reaction  against  progress;  it  is  rather  a sign  of  progress 
itself.  China  is  undergoing  vital  changes.  The  substitution  of 
modern  subjects  for  the  literary  examinations,  the  provision  for 
provincial  colleges  and  schools,  the  abolition  of  cruel  forms  of  pun- 
ishments, the  reconstruction  of  the  judicial  system,  the  reorganiza- 
tion of  the  army  and  navy,  the  development  of  a vernacular  press, 
the  extension  of  railway,  telegraph,  and  postal  facilities,  the  foreign 
education  of  Chinese  youths — these  and  other  movements  that  might 
be  mentioned,  are  of  vast  import,  not  only  to  China,  but  to  the 
world.  It  is  not  surprising  that  such  reforms  are  stirring  the  pro- 
foundest  deeps  of  the  Celestial  Empire.  Reason  tells  us  that  a 
nation  representing  nearly  one-third  of  the  human  race  cannot 
undergo  vital  changes  without  more  or  less  disturbance — the  clash 
of  action  and  reaction,  the  breaking  up  of  venerable  customs,  and, 
in  places,  the  violence  of  excitable  or  lawless  men.  But  the  stir- 
rings of  life  are  better  than  the  lethargy  of  death,  appalling  though 
some  of  its  first  manifestations  are.  “China,”  in  the  language  of  the 
Chinese  Minister  to  the  United  States,  “is  determined  to  get  in 
touch  with  the  modern  world,  to  catch  step  with  the  march  of  pro- 
gress intellectually,  materially,  and  spiritually.”  We  are  concerned 
for  the  safety  of  devoted  missionaries,  but  when  we  look  at  the 
question  in  its  larger  relations,  we  cannot  fail  to  see  that  the  real 
meaning  of  the  present  agitation  is  that  China  has  awaked.  Aye! 
a new  China  is  emerging. 


THE  DEMAND  FOR  MISSIONARY  STATESMANSHIP  355 


“The  rudiments  of  empire  here 
Are  plastic  yet  and  warm; 

The  chaos  of  a mighty  world 
Is  rounding  into  form.” 

III.  Thirdly,  we  should  press  the  work  more  tactfully  and  more 
firmly  than  ever.  This  is  not  a time  to  hesitate,  but  a time  to  ad- 
vance. We  cannot  leave  to  the  trader  and  the  soldier  the  work  of 
guiding  the  Chinese  in  this  supreme  hour.  The  urgent  need  is  fo if 
spiritual  leadership.  The  evangelistic  and  medical  work  are  more 
needed  than  ever  at  this  time,  but  perhaps  Christian  statesmanship 
will  place  the  largest  emphasis  on  the  development  of  the  Chines^ 
Church  and  the  training  of  a Chinese  ministry.  Not  only  are  the 
Chinese  more  easily  converted  by  their  own  countrymen,  but  the 
time  is  coming  when  the  Chinese  Church  will  demand  and  obtain 
independence  of  foreign  control,  as  the  Japanese  Church  is  already 
claiming  it.  Everything  then  will  depend  upon  the  kind  of  Chinese 
who  will  lead.  We  can  determine  that  now.  Christian  statesman- 
ship will  take  heed.  It  will  give  adequate  equipment  to  educational 
institutions  in  China,  and  it  will  not  fail  to  recognize  the  significance 
and  the  opportunity  presented  in  the  present  disposition  of  Chinese 
young  men  to  seek  an  education  in  other  lands.  Shall  we  not  mold 
for  God  these  coming  leaders  of  the  new  China? 

IV.  Finally,  we  should  not  be  dismayed,  no  matter  what 
tumults  may  yet  occur.  Christ  expressly  told  His  disciples  that  they 
should  hear  of  wars  and  rumors  of  wars.  But  He  added;  “See  that 
ye  be  not  troubled:  for  all  these  things  must  come  to  pass,  but  the 
end  is  not  yet.  . . . This  gospel  of  the  kingdom  shall  be  preached 
in  all  the  world  for  a witness  unto  all  nations;  and  then  shall  the 
end  come.”  The  eternal  purpose  of  God  comprehends  China  as 
well  as  Europe  and  America.  He  did  not  create  those  hundreds  of 
millions  of  human  beings  simply  to  fertilize  the  soil  in  which  their 
bodies  will  decay.  He  has  not  preserved  China  as  a nation  for 
nearly  half  a hundred  centuries  for  nothing.  Out  of  the  apparent 
wreck,  the  new  dispensation  will  come,  is  already  coming.  Fright- 
ened men  thought  that  the  fall  of  Rome  meant  the  end  of  the  world, 
but  we  can  see  that  it  only  cleared  the  way  for  a better  world.  Pessi- 
mists feared  that  the  violence  and  blood  of  the  Crusades  would  ruin 
civilization,  but  instead  they  broke  up  the  stagnation  of  the  Middle 
Ages  and  made  possible  the  rise  of  modern  Europe.  The  faint- 
hearted said  that  the  Sepoy  Mutiny  of  1857  and  the  Syria  massacres 
of  i860  ended  all  hope  of  regenerating  those  countries,  but  in  both 
they  ushered  in  the  most  successful  era  of  missions.  So  in  1900 
Christendom  was  appalled  by  the  horror  of  the  Boxer  Uprising. 
Some  were  discouraged,  because  the  air  was  filled  with  the  deafening 
tumult  and  the  blinding  dust  and  the  flying  debris.  Many  lost 
heart  and  wanted  to  sound  a retreat  because  some  of  God’s  chosen 
ones  were  crushed  in  the  awful  rending.  But  we  now  see  that  the 


356  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 


Boxer  Uprising  was  the  hammer  of  God  which  did  in  months  what 
would  otherwise  have  taken  weary  generations.  We  heard  above 
the  wild  clamor  the  new  call  to  utilize  the  larger  opportunity  that 
resulted.  And  did  it  not  come?  Has  not  the  advance  since  1900 
been  greater  far  than  in  any  preceding  half  decade  since  Morrison 
entered  China?  So  it  will  be  in  still  larger  measure  in  the  coming 
half  decade.  What  if  there  are  storm  clouds  in  the  horizon?  When 
Paul  said,  “None  of  these  things  move  me,”  the  things  to  which  he 
referred  would  have  moved  most  men  for  they  were  “bonds  and 
afflictions.”  The  future  was  dark,  He  did  not  know  what  things 
were  to  befall,  except  that  they  were  to  be  grievous.  And  yet  he 
was  conscious  of  a clear  call  of  God  to  go  forward,  to  move  straight 
to  the  place  where  the  troubles  were.  He  did  not  change  his 
plans  or  wait  until  some  more  favorable  time,  or  seek  some 
safer  place,  or  easier  work.  Even  when  his  friends  “wept  sore,” 
and  lamented  that  he  was  going  to  his  death,  he  would  not  swerve 
an  inch.  “None  of  these  things  move  me,  neither  count  I my  life 
dear  unto  myself,  so  that  I might  finish  my  course  with  joy,  and 
the  ministry  which  I have  received  of  the  Lord  Jesus,  to  testify  the 
gospel  of  the  grace  of  God.” 

So  the  modern  missionary  often  finds  that  obstacles  are  formid- 
able, that  difficulties  are  many,  that  problems  are  perplexing,  while 
at  times  dangers  are  imminent.  The  temptation  to  discouragement 
is  strong.  Sometimes  as  I read  the  letters  which  come  to  me  from 
the  more  than  400  missionaries  with  whom  I correspond,  I am  op- 
pressed almost  beyond  measure  by  anxiety  for  them.  In  our  widely 
extended  work,  there  is  always  trouble  somewhere.  And  yet  I 
think  of  Paul,  who,  in  the  face  of  dangers  and  difficulties  equally 
formidable  calmly  said,  “None  of  these  things  move  me.”  I go 
bound  in  the  Spirit;  I hear  the  voice  of  God  summoning  me  to  go 
forward ; I see  the  form  of  my  Master  walking  before  me  with  bleed- 
ing feet  and  anguished  face  and  summoning  me  to  follow  in  His 
steps;  and  I will  go  and  trust  Him  for  all  that  may  come  to  me. 

Shall  we  not  seek  to  enter  more  and  more  into  that  spirit? 
Shall  we  not  ascend  that  spiritual  mountain  top  from  whose  region 
of  calms  we  can  look  down  upon  the  tumults  and  anxieties  of  this 
present  world  and  say  with  a great  peace  in  our  hearts,  “None  of 
these  things  move  me,”  because  we  are  co-workers  with  God;  and 
if  God  be  with  us  who  can  be  against  us?  Let  us  say  to  the 
Churches  with  no  uncertain  voice,  that  their  great  work  in  the 
twentieth  century  is  to  plan  this  movement  on  a scale  gigantic  in 
comparison  with  anything  that  has  yet  been  done,  and  to  grapple 
intelligently,  generously,  and  resolutely  with  the  stupendous  task 
of  Christianizing  China. 

“Blind  unbelief  is  sure  to  err, 

And  scan  His  work  in  vain; 

God  is  His  own  interpreter, 

And  He  will  make  it  plain," 


SPIRITUAL  POWER 


FRANK  A.  KELLER,  M.D.,  CHANG-SHA 
I.  THE  NEED  AND  ITS  SUPPLY 

In  the  soul  of  every  earnest  child  of  God,  as  he  comes  in  con- 
tact with  the  stubborn  sinfulness  of  the  world,  there  must  be  an 
ever-increasing  longing  for  some  power  that  will  enable  him  to 
overcome  this  awful  sin,  and  so  to  satisfy  the  heart  of  Jesus  Christ. 
Add  to  the  natural  sinfulness  of  man  the  blinding  and  degrading 
influences  of  thousands  of  years  of  superstition  and  idolatry,  and 
the  missionary  who  faces  such  a problem  finds  the  longing  for 
power  deepened  and  intensified  as  he  realizes  more  and  more  his 
own  utter  inability  to  accomplish  any  part  of  that  marvelous  com- 
mission of  Jesus  Christ’s,  “Go  ye  therefore,  and  make  disciples  of 
all  the  nations.” 

The  work  of  the  missionary  is  not  merely  to  preach  the  Gospel ; 
he  must  fight  a battle.  Not  a battle  with  men,  not  a battle  with 
Confucianism,  Mohammedanism,  Buddhism,  or  idolatry  in  any  form, 
but  a battle  with  “the  prince  of  the  powers  of  the  air,”  (Eph.  2:2). 
“For  our  wrestling  is  not  against  flesh  and  blood,  but  against  the 
principalities,  against  the  powers,  against  the  world-rulers  of  this 
darkness,  against  the  spiritual  hosts  of  wickedness  in  the  heavenlies.” 
(Eph.  6:12).  Our  battle,  then,  is  with  forces  of  spirits,  and  for  this 
battle  we  must  have  spiritual  power.  And  fortunate  is  the  warrior 
who  early  in  the  campaign  apprehends  both  the  reality  and  the  per- 
sonality of  the  spiritual  powers  against  whom  he  must  contend  with- 
out ceasing. 

Great  as  is  the  need  of  power,  still  greater  is  the  supply.  From 
cover  to  cover  this  Book  is  filled  with  proofs,  both  indirect  state- 
ment, and  illustrative  fact,  of  the  mighty  spiritual  power  which  God 
has  placed  at  our  command.  That  day  on  which  Moses  with  Aaron 
and  Hur  went  up  on  the  mountain  top,  and  Joshua  led  the  hosts  of 
Israel  against  the  Amalekites,  what  gave  Israel  the  victory?  Was 
it  her  military  training?  No,  she  had  none.  Was  it  her  superior 
armament?  No,  it  could  hardly  have  been  worse.  It  was  spiritual 
power,  and  that  alone.  For  when  Moses’  hands  were  held  up  by  his 
two  ministers,  Israel  prevailed,  and  when  they  dropped,  Amalek 
prevailed.  Again,  it  was  not  by  the  seven  days’  marching  around 

357 


35§  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

the  city,  nor  by  the  blowing  of  the  trumpets,  that  the  walls  of 
Jericho  were  thrown  down,  but  by  this  same  spiritual  power.  And 
the  power  that  defeated  the  armies  of  Amalek  and  overthrew  the 
walls  of  Jericho  can  also  overthrow  the  walls  of  idolatry,  supersti- 
tion, and  sin  and  can  defeat  “the  prince  of  the  powers  of  the  air” 
against  whom  we  fight.  On  that  great  day  of  Pentecost,  what  en- 
abled men  to  speak  as  never  before,  so  that  on  one  day  3,000  turned 
as  one  man  to  Christ?  Was  it  eloquence?  Was  it  learning?  No, 
they  who  spoke  that  day  were  “unlearned  and  ignorant  men;”  but 
they  were  men  who  had  come  under  the  influence  of  that  “rushing 
mighty  wind,”  and  they  had  the  spiritual  power  of  which  we  speak. 

We  may  have  culture,  training,  modern  methods,  and  idea! 
equipments,  but  unless  we  have  this  spiritual  power  all  will  be  use- 
less. With  it,  on  the  strength  of  Christ’s  own  words,  the  man  of 
faith  will  be  able  to  move  mountains,  and  for  such  an  one  nothing 
will  be  impossible. 


II.  WHAT  IS  THIS  SPIRITUAL  POWER? 

There  is  a remarkable  word  in  Micah  3 :8,  “I  am  full  of  power.” 
Is  that  not  a wonderful  statement  for  a man  to  make?  “I  am  full 
of  power,  even  the  Spirit  of  Jehovah,”  as  the  margin  of  the  Standard 
Version  reads.  Spiritual  power,  then,  is  no  less  than  God  Himself. 
Last  Summer  at  Keswick,  the  Venerable  Archdeacon  Madden,  in 
an  address  on  “The  Fulness  of  God,”  pointed  out  four  steps  to  this 
fulness  as  brought  out  in  that  sublime  prayer  of  Paul  for  the  Ephe- 
sians. (Eph.  3:14-19).  1.  “That  He  would  grant  you,  according 

to  the  riches  of  his  glory,  that  ye  may  be  strengthened  with  power 
through  his  Spirit  in  the  inward  man.”  And  of  this  power  he  said : 
“The  Holy  Spirit  gives  to  you  and  me  new  potentialities,  new  pow- 
ers, new  energies,  new  gifts,  so  that  we  stand  forth  not  in  our  own 
strength,  but  in  His.  . . . And  this  strengthening  by  God’s 

Spirit  in  the  inward  man,  this  baptism  that  fires  and  fortifies,  is  not 
only  for  resistance  to  evil,  but  that  we  may  go  forth  conquering 
and  to  conquer.”  2.  “That  Christ  may  dwell  in  your  hearts  by 
faith.”  3.  “That  ye  may  be  strong  to  know  the  love  of  Christ.” 
And,  4,  “That  ye  may  be  filled  unto  all  the  fulness  of  God.”  “And 
the  Incarnation,”  adds  the  Venerable  Archdeacon,  “brings  this 
message  to  you  and  me,  that  we  can  be  ‘filled  unto  all  the  fulness  of 
God.’  ” Then  St.  Paul  continues,  “Now  unto  Him  that  is  able  to 
do  exceeding  abundantly  above  all  that  we  ask  or  think,  according 
to  the  power  that  worketh  in  us.”  God  Himself  working  in  us,  and 
through  us!  God,  of  whom  Jeremiah  (32:17)  affirms,  “Ah  Lord 
Jehovah!  . . . there  is  nothing  too  hard  for  thee.”  As  Dr.  Stearns  of 
Germantown  often  says,  “There  are  no  difficulties  if  we  remember 
Genesis  1:1,  ‘In  the  beginning  God.’  ” And  of  this  God  we  are  told 
in  2 Chron.  16:9,  “The  eyes  of  Jehovah  run  to  and  fro  throughout 


SPIRITUAL  POWER  359 

the  whole  earth,  to  show  himself  strong  in  the  behalf  of  them  whose 
heart  is  perfect  toward  him.” 

III.  THE  MANIFESTATIONS  OF  SPIRITUAL  POWER 

In  the  next  place,  let  us  notice  four  ways  in  which  this  spiritual 
power  works,  or  manifests  itself:  (i)  By  the  preached  Word;  (2)  by 
the  active  personal  life;  (3)  by  silent  personal  influence;  (4)  by 
distant  influence,  as  through  prayer.  Let  me  illustrate  each  point. 

(1)  A young  Chinese  Evangelist  was  preaching  the  Word.  A 
besotted  ex-official  happened  into  the  service.  He  came  a second,  a 
third,  a fourth  time.  Though  the  sermons  were  most  simple,  the 
Word  lodged  in  his  heart;  he  was  saved;  he  grew  wonderfully  as 
he  studied  the  Word,  and  to-day  he,  too,  is  an  evangelist,  the  leader 
of  a church  composed  of  those  whom  God  has  used  him  to  lead  to 
Christ — God  working  through  the  preached  Word. 

(2)  A rough  Hu-nan  soldier  became  a Christian.  A few  months 
later  his  wife  confessed  faith  in  Jesus  and  asked  for  baptism,  though 
she  had  seldom  been  able  to  attend  church.  When  asked  how  she 
had  come  to  believe,  she  replied : “Oh,  my  husband  is  so  changed ; 
he  is  so  tender,  loving,  and  kind  to  me  and  to  the  children  now,  and 
I want  the  same  power  in  my  life” — God  working  through  the  ac- 
tive personal  life,  by  love.  We  often  speak  of  1 Corinthians  13  as 
the  love  chapter;  but  did  you  ever  think  of  it  as  the  power  chapter? 
Read  it  with  that  thought  in  mind.  All  else  may  fail,  but  that  chap- 
ter tells  of  a power  that  never  fails,  and  that  power  is  love.  In  our 
work  in  China,  there  can  be  no  spiritual  power  without  genuine  love. 
If  we  find  ourselves  looking  down  upon  the  people  as  our  inferiors, 
instead  of  loving  them  as  brethren,  we  will  find  that  we  have  no 
spiritual  power  over  them,  either  to  bring  them  to  Christ,  or  to  lead 
them  on  to  a fuller  knowledge  of  God. 

(3)  Two  years  ago,  a man,  formerly  a missionary,  went  to  China 
and  visited  an  inland  station.  While  there  he  was  escorted  by  some 
soldiers  in  a small  boat  to  a place  down  the  river.  They  encoun- 
tered a heavy  storm,  but  at  last  reached  the  banks  in  safety.  Some 
time  after  one  of  those  soldiers  gave  his  heart  to  Christ,  and  he  said 
that  the  joy  and  peace  on  that  visitor’s  face  during  that  storm  had 
shown  him  that  there  was  a power  of  which  he  knew  nothing,  and 
had  led  him  to  give  his  heart  to  God — God  working  through  silent 
personal  influence.  His  mighty  power,  wholly  apart  from  word  or 
act,  through  the  holy  sweetness  of  His  servant’s  face  brought  that 
soldier  to  Himself. 

(4)  A little  mission  church  in  Albany,  N.  Y.,  felt  a deep  burden 
for  the  work  in  Chang-sha,  China;  and  so  they  gave  themselves  to 
prayer  and  prayed  on  till  they  had  an  assurance  of  an  answer.  Then 
they  wrote  to  the  missionary  and  asked  what  had  happened.  At 
that  very  time  the  members  of  the  church  in  Chang-sha  had  become 


360  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

burdened  about  the  unevangelized  outlying  districts,  and  for  a week 
they  gathered  daily  for  prayer  to  learn  of  God  what  He  would  have 
them  do.  Then  in  a public  meeting,  twenty-one  of  them  promised 
to  devote  time,  some  one  day,  some  two  days,  three  days,  and  four 
days  a month,  outside  of  Sundays,  to  preaching  the  Gospel  to  the 
heathen  in  the  country  districts  about  them — God  working  through 
prayer,  working  mightily  over  a distance  of  13,000  miles. 

In  each  of  these  four  ways  we  may  confidently  expect  spiritual 
power — even  God  in  all  His  fulness — to  work  through  us.  And  if 
by  contact  with  us  a soul  is  saved,  or  a Christian  is  helped  into  a 
higher  life,  two  things  are  true.  (1)  Power  has  gone  forth  from  us. 
The  Holy  Spirit  has  worked  from  His  throne  within.  And  (2) 
Satan,  our  personal  adversary,  has  suffered  a defeat.  There  has 
been  a most  real  conflict,  a pitched  battle,  even  though  we  have  been 
unconscious  of  it,  and  another  victory  recorded  for  the  Lord  of 
Hosts. 

IV.  HINDRANCES  TO  SPIRITUAL  POWER 

If  spiritual  power  is  so  important;  and  if  God  is  so  willing 
to  supply  it,  why  do  we  not  all  have  it?  What  things  hinder?  In 
the  opening  session  of  this  Convention  Mr.  Speer  said,  “We  need 
from  without  us  a great  power.”  And  then  he,  as  well  as  Mr.  Mott 
in  that  same  session,  named  some  of  the  hindrances  to  power.  May 
I suggest  that  we  all  read  their  addresses  prayerfully  with  this 
thought  in  mind? 

The  first  great  hindrance  to  spiritual  power  is  sin.  Why  did 
that  army,  so  victorious  at  Jericho,  suffer  such  overwhelming  defeat 
at  Ai?  Solely  because  sin  had  been  allowed  to  come  into  the  camp. 
The  second  hindrance  is  our  lack  of  knowledge  of  the  power  at  our 
disposal.  Christ  said,  “Ye  do  err,  not  knowing  the  scriptures,  nor 
the  power  of  God.”  (Matt.  22:29).  May  I beg  of  you,  when  you 
return  to  your  college,  or  to  your  home,  to  take  your  Bible  and  con- 
cordance, and  prayerfully  consider  all  that  God  has  to  say  about 
power?  And  then  believing  what  He  says  and  receiving  what  He 
offers,  go  out  rejoicing  in  His  strength.  The  third  hindrance  is 
disobedience.  Oh,  the  awful  hopelessness  of  the  penalty  that  God 
told  Israel  would  surely  follow  disobedience!  “I  will  make  your 
heaven  as  iron,  and  your  earth  as  brass;  and  your  strength  shall  be 
spent  in  vain”  (Lev.  26:19,  20).  Other  hindrances  we  can  merely 
mention  and  then  pass  on,  namely,  selfishness,  pride,  envy,  confi- 
dence in  our  own  ability  or  plans.  May  God  help  us  to  search  our 
hearts  to  see  if  these,  or  other  hindrances  to  spiritual  power,  lurk 
in  them,  and  we  labor  in  vain. 

V.  HOW  TO  OBTAIN  SPIRITUAL  POWER 

But  how  are  we  to  obtain  spiritual  power?  (1)  We  must 
have  our  lives  in  line  with  God’s  will.  There  can  be  no  spiritual 


SPIRITUAL  POWER 


361 


power  without  that.  And  that  is  what  many  must  face  in  this  Con- 
vention. God’s  will  for  lives  will  be  made  plain;  oh,  yield  to  Him, 
for  the  whole  life  will  be  weakness,  and  all  work  will  be  as  “wood, 
hay,  and  stubble”  unless  this  is  done. 

(2)  We  must  realize  our  need,  working,  so  far  as  our  own 
strength  is  concerned,  “in  weakness,  and  in  fear,  and  in  much  trem- 
bling.” (1  Cor.  2:3). 

(3)  We  must  be  truly  humble,  seeking  only  the  glory  of  God. 
“Most  gladly  therefore  will  I rather  glory  in  my  weaknesses,  that 
the  power  of  Christ  may  rest  upon  me.  Wherefore  I take  pleasure 
in  weaknesses,  in  injuries,  in  necessities,  in  persecutions,  in  dis- 
tresses, for  Christ’s  sake;  for  when  I am  weak,  then  am  I strong”  (2 
Cor.  12:9.  10). 

(4)  We  must  know  God.  “The  people  that  know  their  God 
shall  be  strong,  and  do  exploits.”  (Dan.  1 1 :32).  The  Rev.  Pre- 
bendary Webb-Peploe  said  recently:  “The  true  believer  has  no  right 
to  say,  ‘It  is  impossible,’  for,  ‘With  God  all  things  are  possible.’  I 
have  known  people  to  say,  ‘For  others  this  is  easy,  but  for  me  it  is 
impossible,  I have  certain  infirmities;’  and  yet  there  stands  Jesus 
Christ  face  to  face  with  that  man  saying,  ‘My  grace  is  sufficient  for 
thee.’  If  a man  realized  his  privileges  and  duties  he  would  say, 
‘Most  gladly  therefore  will  I glory  in  my  infirmities,  that  the  power 
of  Christ  may  rest  upon  me.’  Cannot  I challenge  your  unbelief, 
and  charge  you  to  put  belief  into  action,  and  go  forth  to  experience 
and  manifest  the  mighty  power  of  God  in  every  single  detail  of  life?” 

(5)  We  must  abide  in  Christ.  “He  that  abideth  in  me,  and  I in 
him,  the  same  beareth  much  fruit;  for  apart  from  me  ye  can  do 
nothing.”  (John  15:5). 

(6)  We  must  feed  on  God’s  Word.  God  has  given  us  this  Word 
with  the  definite  purpose  “that  the  man  of  God  may  be  complete, 
furnished  completely  unto  every  good  work”  (2  Tim.  3:17).  And 
that  is  power. 

(7)  We  must  be  diligent.  In  spite  of  the  fact  that  the  power 
is  all  of  God,  there  is  no  power  for  the  sluggard.  Paul  urged  Tim- 
othy to  “give  diligence  to  present  thyself  approved  unto  God,  a 
workman  that  needeth  not  to  be  ashamed.”  (2  Tim.  2:15).  And 
again:  “Be  diligent  in  these  things;  give  thyself  wholly  to  them; 
that  thy  progress  may  be  manifest  unto  all.”  (1  Tim.  4:15).  And 
God,  when  telling  Israel  of  His  infinite  strength  and  inexhaustible 
resources  and  of  all  He  was  planning  to  do  for  them,  added,  “Yet 
now  be  strong,  O Zerubbabel,  saith  Jehovah;  and  be  strong,  O 
Joshua,  son  of  Jehozadak,  the  high  priest;  and  be  strong,  all  ye  * 
people  of  the  land,  saith  Jehovah,  and  work;  for  I am  with  you, 
saith  Jehovah  of  hosts.”  (Haggai  2:4). 

(8)  We  must  pray.  Shall  we  not,  as  we  realize  the  spiritual 
nature  of  the  conflict,  the  great  need  of  spiritual  power,  and  the 
blessed  possibilities  of  victory,  with  new  longing  and  new  faith 


362  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

adopt  St.  Paul’s  words  as  our  own:  “I  bow  my  knees  unto  the 
Father,  from  whom  every  family  in  heaven  and  on  earth  is  named, 
that  he  would  grant  you,  according  to  the  riches  of  his  glory,  that 
ye  may  be  strengthened  with  power  through  his  Spirit  in  the  inward 
man;  that  Christ  may  dwell  in  your  hearts  through  faith;  . . . 

that  ye  may  . . . know  the  love  of  Christ  which  passeth  knowl- 
edge, that  ye  may  be  filled  unto  all  the  fulness  of  God.  Now  unto 
Him  that  is  able  to  do  exceeding  abundantly  above  all  that  we  ask 
or  think,  according  to  the  power  that  worketh  in  us,  unto  Him 
be  the  glory  in  the  church  and  in  Christ  Jesus  unto  all  generations 
for  ever  and  ever.  Amen.”  (Eph.  3:14-21). 


CHINA’S  APPEAL  TO  LIFE 

THE  REV.  HENRY  W.  LUCE,  WEI  HSIEN 

As  you  have  heard  these  men  and  women  from  their  fields  of 
labor  speak  to  you,  I wonder  if  you  have  felt  the  force,  as  I have,  of 
those  words  that  Frederick  W.  Myers  puts  in  the  mouth  of  the 
Apostle  Paul? 

“Oh,  could  I tell,  you  surely  would  believe  it! 

Oh,  could  I only  say  what  I have  seen ! 

How  could  I tell,  and  how  could  you  receive  it? 

How,  till  He  leadeth  you  where  I have  been  ?” 

As  I have  heard  these  missionaries  speak  of  China,  I know  that 
their  hearts  were  bursting  with  the  thoughts  and  words  and  pictures 
that  they  longed  to  give  to  you.  And  yet  what  do  we  with  this  kind 
of  vision,  and  why  are  we  assembled  here  to-day  ? Why,  but  to  make 
those  who  have  not  been  to  China,  under  His  power,  see  the  things 
which  we  have  seen? 

The  facts  about  China,  the  facts  about  other  lands,  we  shall  get 
in  the  coming  days;  we  ought  to  think  about  them  and  pray  about 
them.  But  after  all,  how  many  facts  do  we  need  in  order  to  decide 
the  great  question  that  is  facing  many  of  you  to-day?  Some  of  those 
who  have  decided  to  go  into  this  work  may  never  have  read  a mis- 
sionary book  but  have  only  heard  a few  facts. 

Practically  half  the  world  has  never  heard  of  Jesus,  and  half 
of  that  half  is  in  China.  Half  the  world  knows  nothing  of  what 
Jesus  means  to  the  life;  half  the  world  has  never  seen  one  who  loves 
Jesus;  half  the  world  has  never  been  called  to  follow  Him.  These 
simple  facts,  out  of  the  mass  of  facts  you  hear,  ought  to  be  enough 
to  bring  you  to  a consideration  of  where  Jesus  wants  you  to  put 
your  life. 


china's  appeal  to  life 


363 


Then  where  are  the  claims  for  law?  Where  are  the  claims  of 
medicine  at  home?  What  are  the  claims  for  business  and  of  teach- 
ing? If  you  go  to  China,  there  will  be  no  client  running  around 
here  trying  to  find  you,  a lawyer.  I know  that  if  you  go  to  China 
as  a business  man,  the  American  business  world  is  not  going  to 
suffer.  “But,”  some  one  says,  “shall  we  not  go  into  business  to  help 
the  Chinese  to  make  money  for  himself,  to  stimulate  trade  with  the 
East?”  Yes,  if  God  calls  you.  Some  men  go  into  business  in  the 
same  spirit  in  which  we  go  to  China.  We  bless  God  for  such  men. 
Yet  I know  that  those  very  men  would  say  just  what  one  young 
man  did  say  in  a convention  like  this,  “If  I had  attended  such  a 
meeting  as  this  when  I was  young,  I would  have  gone  as  a mission- 
ary.” And  you  recall  those  words  of  Spurgeon,  “If  God  intended 
you  to  be  a missionary,  I should  not  want  you  to  dwindle  down  into 
a king.”  I do  not  say  that  you  ought  to  go  as  a missionary.  If  by 
turning  over  my  hand  I could  send  you  forth  from  this  church,  as 
you  will  go  in  a few  minutes,  with  the  purpose  to  go,  I would  not 
do  so;  I do  not  know  that  you  ought  to  go.  I only  know  that  every 
one  must  take  these  simple  facts  and,  with  our  hearts  laid  bare 
before  God,  ask  His  help  to  interpret  these  facts  to  our  hearts  and 
lives 

I wish  that  I might  have  time  to  say  more;  to  tell  you  of  some 
men  whom  I have  met  who  gave  clear  indication  that  their  missing 
the  plan  of  God  hindered  their  lives.  We  have  in  China  now  a 
physician  who,  after  twenty  years  of  indecision,  finally  came  out  to 
the  field.  Twenty  years  lost  on  the  language,  and  after  all,  going. 
But  God  is  blessing  his  labors  there,  even  after  all  these  years,  and 
is  giving  him  souls. 

Are  we  afraid  of  God’s  will?  Fear!  Why  that  is  heathenism  in 
our  lives.  The  basis  of  heathenism  is  fear.  The  average  Chinese, 
where  we  would  write  “God  is  love,”  would  write,  “God  is  fear.” 
We  who  believe  that  God  is  love,  shall  we  not  act  upon  that  belief 
and  show  that  we  are  the  Lord’s?  If  there  is  one  fact  especially 
true  in  our  lives,  it  is  that  some  of  us  may  miss  the  plan  of  God  for 
our  lives.  We  ought  to  pray  and  hope  that  we  may  not  miss  that 
plan.  In  John’s  Gospel  you  will  find  these  words,  “Other  sheep  I 
have,  which  are  not  of  this  fold.”  He  is  talking  about  the  other 
sheep,  and  then  He  adds  these  wonderful  words,  “Therefore  doth  my 
Father  love  me” — just  as  if  He  had  never  loved  Him  before — 
“Therefore  doth  my  Father  love  me,  because  I lay  down  my  life.” 
O,  may  you  and  I draw  down  from  God  that  kind  of  love  upon  our 
lives  because  unreservedly,  unfalteringly,  we  give  our  lives ! 


INDIA 


Signs  of  Spiritual  Awakening 
Work  for  the  Women 
Medical  Opportunities 
Educational  Work 
Mass  Movements 

Some  Statistics  and  Deductions  Therefrom 
India’s  Clamant  Appeal 


a.'  • !- 

' 

‘ 


SIGNS  OF  SPIRITUAL  AWAKENING  IN  INDIA 


THE  REV.  W.  B.  ANDERSON,  M.A.,  SIALKOT 

Sometimes  when  we  think  of  the  conversion  of  non-Christian 
lands  to  Jesus  Christ  and  of  the  mighty  powers  that  are  being 
brought  to  bear  upon  these  lands  to  turn  them  to  our  Lord,  our 
thoughts  turn  to  our  missionary  boards  and  to  the  missionaries 
whom  we  have  sent  to  labor  in  those  lands.  But  I wish  to-day  that 
we  might  remember  that  Jesus  Christ  Himself  has  prepared  an 
agency  in  the  world  with  which  he  is  going  to  evangelize  it,  with 
which  he  is  going  to  call  His  own  and  bind  them  into  one;  and 
that  instrument  is  the  Church  of  Jesus  Christ. 

When  we  speak  about  a spiritual  awakening,  or  revival,  or 
spiritual  quickening,  in  any  land,  it  must  be  connected  with  the 
Church  of  Jesus  Christ.  Perhaps  some  of  you  have  noticed  in  the 
daily  papers  even  of  America,  that  there  has  begun  a mighty  move- 
ment, a great  awakening  in  India.  I have  been  asked  to  speak  for 
a few  minutes  on  the  signs  of  this  spiritual  awakening.  I wish  to 
mention  four  of  these. 

i.  One  sign,  perhaps  the  first,  of  the  awakening  there  is  this, 
that  some  men  in  the  land  of  India  have  had  a new  vision  of  God.  I 
cannot  tell  you  how  fundamental  this  is  beginning  to  seem  to  me  in 
all  thought  of  revival  in  any  church  in  any  land,  or  in  the  life  of  any 
individual.  Isaiah  was  mightily  quickened  and  revived  in  a day,  and 
the  cause  was  this,  that  he  had  a vision  of  God  and  then  he  had  a 
vision  of  himself  and  then  he  had  a vision  of  a great  need.  To-day 
over  in  India,  men  are  having  a vision  of  God.  This  new  vision  of 
God  has  been  growing  until  a band  of  men  and  women  through- 
out the  Empire  have  caught  the  vision  and  have  been  drawn  nearer 
to  Him,  and  their  souls  have  been  filled  with  something  of  the  love 
of  God,  and  it  has  meant  something  that  they  had  not  dreamed  of 
before. 

One  of  the  foremost  missionaries  in  India  went  there  well 
equipped  with  a university  education  and  was  a godly  man.  That 
man  has  said  of  himself,  “When  I went  to  India,  I went  out  in  the 
spirit  of  real  sacrifice.”  I wish  the  volunteers  might  remember  that 
it  is  not  enough  for  a man  to  come  and  lay  down  his  life  upon  the 
altar  of  sacrifice  for  foreign  service.  There  must  be  something 
below  this,  for  that  man  had  a further  testimony.  He  said  that 

367 


368  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

Luther  Caming  took  him  one  day  up  into  his  study,  and  opening 
his  stufly  window,  he  showed  him  a land  of  promise  of  which  he  had 
never  thought  before.  He  said  that  a new  hunger  came  into  his 
soul  for  God,  and  that  day  the  new  vision  of  God  came.  And  away 
in  the  north  of  India  to-day  that  man  is  still  living,  never  having 
lost  that  vision,  and  his  name  is  among  the  princes  who  are  leading 
in  this  great  spiritual  movement. 

2.  Another  sign  of  spiritual  awakening  is  the  mighty  tide  of 
prayer.  Perhaps  five  or  six  years  ago  a company  of  missionaries 
in  South  India  met  together  at  a hill  station,  and  they  decided  that 
the  time  had  come  to  begin  to  pray  definitely  for  a mighty  revival 
in  the  Indian  Church.  They  issued  a prayer  circular,  and  every 
month  it  came  up  to  us  in  the  north,  under  the  shadow  of  the  Hima- 
layas, and  we  began  to  pray.  Then  it  was  sent  to  England  and 
Wales  and  the  States  and  to  Australia,  and  men  began  to  pray 
everywhere  that  the  Church  of  India  might  have  a real  quickening. 
And  to-day,  as  the  sun  rises  on  India  and  later  shines  on  Great 
Britain  and  the  United  States  and  Australia,  I do  not  believe  that 
there  is  a single  hour  that  He  is  not  looking  down  on  some  one 
who  is  definitely  praying  for  a mighty  revival  in  the  Indian  Church. 
Two  years  ago  up  in  the  Punjab,  two  or  three  missionaries  gath- 
ered together,  and  they  had  such  a burden  upon  their  hearts  that 
they  said:  “It  seems  to  us  that  the  thing  to  do  is  to  agree  together 
that  we  are  going  to  set  aside  at  least  half  an  hour  a day  to  pray 
definitely  for  an  awakening,  and  that  we  personally  are  going  to 
try  to  interest  other  people  in  this  movement  that  they,  too,  may 
begin  to  pray  definitely.”  After  three  or  four  months  perhaps 
thirty-five  people  had  joined  themselves  together  in  this  way,  pray- 
ing definitely  at  least  a half  hour  a day,  that  there  might  be  a mighty 
awakening  in  the  Punjab  Church.  And  after  two  years,  over  a 
hundred  people  are  banded  together  praying  this  definite  prayer. 

3.  The  third  sign  of  spiritual  awakening  in  India  is  the  great 
conviction  of  sin  in  the  Indian  Church.  Necessarily,  when  a man 
has  a view  of  God,  he  is  going  to  be  convicted  of  sin.  When  a man 
is  convicted  of  sin  he  is  going  to  put  sin  away.  And  this  is  what 
is  going  on  in  the  Indian  Church  to-day.  A year  ago  last  August,  a 
company  of  people  came  together;  two  native  workers  had  been 
praying  for  three  years  for  a convention,  that  the  evangelists  and 
missionaries  might  really  be  baptized  with  the  Spirit  of  God;  and 
with  the  burden  of  India  laid  upon  their  hearts,  they  came  together 
to  bring  a blessing  to  the  evangelists  and  their  Bible  teachers.  While 
they  were  gathered  together,  the  leaders  came  together  one  night 
in  a tent  and  they  began  to  pray  for  all  those  gathered  there.  Many 
of  those  leaders  and  speakers  were  so  mightily  convicted  of  sin 
that  they  were  actually  brought  down  upon  their  faces  together  there 
in  the  dust,  crying  out  to  God  for  conviction  of  sin  and  for  quicken- 
ing from  God. 


SIGNS  OF  SPIRITUAL  AWAKENING  IN  INDIA 


369 


In  the  convention  that  met  in  the  same  place  last  August  were 
missionaries  and  native  leaders  who  said  that  this  thing  was  not 
according  to  the  Spirit  of  God,  and  they  came  to  withstand  men 
who  led  others  to  confess  their  sins  and  ask  for  prayer  in  public. 
Such  tides  of  prayer  went  up  from  that  convention  as  I never  have 
heard  before.  Our  leaders  came  over  there  and  it  seemed  that  the 
things  done  by  those  men  who  prayed  were  beyond  their  physical 
strength.  Men  went  together  into  a little  room  that  had  been  set 
apart  for  prayer  and  continued  there  for  ten  days  and  ten  nights, 
going  out  a little  while  to  get  something  to  eat,  or  for  a little  fresh 
air  and  then  coming  back  again,  and  all  the  sleep  they  got  was  on 
the  floor  of  that  prayer  room.  We  may  call  that  fanaticism  if  we 
will,  but  to  them  it  meant  the  burden  of  India  laid  definitely  upon 
their  hearts  and  they  could  not  do  otherwise.  Perhaps  the  fourth 
or  fifth  day  of  that  meeting  there  came  such  an  awakening  as  I 
have  never  read  of  before  outside  of  the  Acts  of  the  Apostles.  An 
accomplished,  well-educated  young  girl  arose  and  told  something 
about  her  own  life.  She  asked  for  prayer  for  the  cleansing  of  her 
life,  and  the  whole  convention  broke  down  under  the  burden  of  that. 
The  Spirit  of  God  swept  over  that  whole  assembly,  and  for  days  and 
nights  thereafter  the  sound  of  prayer  and  of  great  rejoicing  and 
thanksgiving  went  out  from  the  grounds  on  which  that  convention 
was  held.  On  the  last  morning  all  seemed  to  be  gathered  in  little 
bands,  and  they  followed  the  roads  to  their  own  villages,  one  band 
after  another,  singing  their  own  songs.  Finally  all  had  gone  but 
one  poor  old  man  who  came  up  to  one  of  the  leaders  of  the  con- 
vention and  he  said,  “Sahib,  every  single  man  has  gone  away  with 
a blessing,  except  myself.”  This  leader  took  the  old  man  aside 
under  a tree  and  put  his  arm  around  his  old,  ragged  form  and  said, 
“Well,  now,  brother,  we  will  just  kneel  down  here  and  you  can 
have  the  blessing  too.”  He  prayed  and  the  old  man  was  mightily 
convicted  of  sin  and  gave  his  will  over  to  God.  And  they  said  that 
he  went  away  the  happiest  man  who  left  the  grounds. 

4.  The  fourth  sign  of  a spiritual  awakening  in  India  that  I wish 
to  notice  is  the  infilling  of  God’s  spirit  in  the  Indian  Church. 
Now  we  can  talk  about  this  in  different  terms.  You  and  I believe 
that  it  means  this — that  a man  becomes  obedient  to  God  and  gives 
his  life  over  to  Him  and  that  God  then  comes  in  and  possesses  his 
life.  That  is  what  is  taking  place  in  India.  Sometimes  this  works 
strange  things  in  a man’s  life.  If  we  had  been  present  at  Pentecost 
when  the  Spirit  was  poured  out  and  men  spake  in  tongues,  perhaps 
some  of  us  believers  might  have  agreed  with  those  who  said  that 
they  were  full  of  new  wine.  If  we  believe  in  the  Acts  of  the  Apostles, 
if  we  believe  in  the  mighty  things  that  the  Spirit  of  God  has  done  in 
men,  we  have  to  believe  that  as  He  works  in  the  Indian  Church 
and  among  the  Indian  people,  He  is  going  to  work  in  His  own  way. 
There  are  wonderful  things  being  witnessed  over  there.  Little  chil- 


370  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 


dren  are  being  filled  with  love  and  with  a burden  for  souls.  One  of 
our  missionaries  writes  that  as  she  was  going  out  through  the  com- 
pound, she  saw  a group  of  children  singing  praise  to  God.  She 
said,  “What  are  you  doing  .children?”  and  a little  lad  said,  “Miss  Sa- 
hib, haven’t  you  heard  of  the  miracle  that  has  been  worked  out  here  ?” 
She  replied,  “What  do  you  mean?  What  miracle  has  been  wrought 
here?”  He  answered,  “The  Holy  Spirit  has  been  up  here  to-day.” 

I heard  about  another  missionary  who  came  down  to  the  Pres- 
byterian annual  meeting  in  the  Punjab  and  stated  that  the  thing 
which  he  desired  was  that  men  would  learn  to  associate  their  little 
ones  with  them  in  prayer  and  in  praise.  He  said  that  the  case  of  a 
native  servant  was  laid  upon  the  heart  of  one  little  boy  seven  or 
eight  years  old,  and  he  came  to  his  parents  several  times  during  one 
day  and  asked  that  they  might  kneel  together  and  pray  for  that 
native  servant;  and  it  was  not  long  until  the  native  servant  was 
brought  to  Jesus  Christ. 

I would  like  to  say  one  further  word  in  closing,  and  that  is, 
that  the  Church  in  America,  and  particularly  the  student  volunteers, 
sustain  a peculiar  relation  to  this  awakening  in  India.  May  God 
grant  that  every  volunteer  who  goes  out  may  have  this  vision  of 
God  before  he  leaves  our  shores,  and  that  he  may  not  have  to  live 
through  years  of  shame  and  defeat  before  he  finds  out  that  all  his 
preparation  in  the  home  land  amounts  to  nothing,  unless  he  has 
come  into  the  place  where  he  has  had  the  vision  of  God  and  the 
vision  of  the  need  of  India.  It  seems  to  me  to  resolve  itself  into  this 
one  thing,  that  if  we  are  really  going  to  do  anything  for  God  in 
missionary  work,  we  are  to  do  it  by  a mighty  passion  in  our  lives. 
And  that  is  what  has  come  into  the  Church  in  India  in  these  days — 
a mighty  passion  for  God  and  a mighty  passion  for  lost  souls.  No 
man  ever  did  anything  great  yet  who  was  not  empowered  and  con- 
trolled by  a mighty  passion  of  some  sort,  and  my  prayer  all  these 
days  here  in  Nashville  is  that  the  volunteers  may  have  such  a vision 
of  God  that  they  will  see  Him  as  He  is,  and  that  their  souls  may 
go  out  in  a mighty  passion  for  God;  and  then  that  they  may  see  this 
whole  world  as  it  is,  and  that  their  hearts  may  go  out  in  a mighty 
longing  for  this  lost  world.  In  that  way,  they  may  become  the  link 
between  a lost  world  and  God  himself. 


WORK  FOR  THE  WOMEN  OF  INDIA 

. ..  i 

MRS.  ALICE  MCCLURE,  RAWAL  PINDI 

I want  to  speak  to  you  especially  as  to  the  condition  of  the 
heathen  women.  I suppose  that  when  we  follow  the  Lord  Jesus 


WORK  FOR  THE  WOMEN  OF  INDIA  37 1 

Christ  and  have  given  ourselves  wholly  to  Him,  we  are  new  crea- 
tions in  Him — that  there  is  neither  male  nor  female,  but  we  are  all 
new  in  Christ  Jesus.  Yet  there  is  a sense  in  which  only  women 
can  lead  women,  and  this  is  especially  true  in  India.  It  seems  to  me 
that  after  we  have  had  a real  vision  of  God  and  have  realized  the 
awfulness  of  the  sin  and  degradation  that  has  been  in  our  lives  and 
would  still  be  there  if  it  were  not  for  the  Lord  Jesus  Christ,  then 
we  have  a great  compassion  for  these  multitudes  who  have  never 
known  of  the  Lord  Jesus.  Think  what  your  life  would  be  if  you 
did  not  have  the  Bible;  if  you  had  no  true  idea  of  God,  of  His  purity 
and  holiness ; if  you  had  no  church  services  at  all ; if  you  had  no 
pastor  who  could  teach  you  God’s  Word;  if  you  had  no  opportunity 
of  studying  the  Bible!  How  would  you  be  able  to  resist  temptation? 
Yet  that  is  the  life  of  nearly  every  Hindu  and  Mohammedan. 

I cannot  tell  you  very  much  about  the  sin  of  India,  but  I wish 
we  might  look  at  it  for  a little  while.  The  women  there  are  taught 
so  very  little  and  know  so  little  of  the  great  outside  world  that  we 
might  wonder  if  it  were  possible  for  them  to  know  much  about  sin; 
and  yet  in  their  lives  we  find  sin  entrenched.  Every  human  being 
is  given  certain  faculties  of  the  soul.  The  Indian  women  are  born 
with  these  faculties,  but  they  are  so  bound  by  sin  that  they  are  not 
exercised  in  the  right  direction;  and  it  takes  the  power  of  the  Lord 
Jesus  Christ  made  known  through  us  to  accomplish  this,  and  that 
is  what  He  wants  you  and  me  to  do. 

The  women  in  India  have  turned  their  natural  affections  away 
from  the  things  that  are  good  and  are  doing  things  which  are  evil 
and  sinful.  I want  to  tell  you  of  three  things  only.  In  Calcutta, 
which  is  perhaps  the  wickedest  city  in  India,  at  the  last  census  taken 
in  1901,  fifteen  out  of  every  one  hundred  women  who  were  over  ten 
years  of  age  returned  themselves  to  the  census-taker  as  disreput- 
able women.  That  is  Calcutta.  That  is  the  worst  place,  perhaps, 
in  India — it  has  been  said  to  be  the  worst  city.  Another  fact. 
Many  women  in  India  give  themselves  in  marriage  to  the  gods, 
which  means  that  they  live  in  the  temples  as  prostitutes — 12,000 
women  in  South  India  in  the  service  of  their  gods!  Girls,  women, 
mothers,  think  of  it!  Not  only  that,  but  a third  thing  is  true.  Fath- 
ers and  mothers  have  so  lost  the  sense  of  right  that  they  will  sell 
their  children  in  marriage  to  the  gods,  in  order  that  they  may  get 
money  to  pay  a debt  or  that  they  may  fulfil  a vow  which  they  had 
made — give  their  little  girls  from  three  to  five  years  of  age  to  these 
women,  who  bring  them  up  to  a life  of  evil!  Only  sixteen  have  thus 
far  been  rescued!  It  is  a work  which  has  just  been  begun.  You 
and  I are  responsible  in  a way,  perhaps,  that  we  have  not  yet 
realized. 

But  these  women  who  give  themselves  so  actively  to  sin  have 
the  power  to  love  God  and  that  which  is  good,  just  as  they  love 
that  now  which  is  evil.  They  have  the  power  to  put  themselves  into 


372  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

active  service  for  God,  even  as  they  have  been  serving  Satan;  and 
they  have  a power  to  sacrifice,  which  it  seems  to  me  I have  never 
seen  equaled.  Women  will  walk  miles  and  miles,  from  one  sacred 
place  to  another,  even  as  did  Chandra  Lila  a woman  in  Orissa  who 
finally  found  God;  for  she  was  seeking  for  God,  and  she  found  Him. 

Mr.  Bowman,  in  an  article  in  the  “Missionary  Review  of  the 
World,”  tells  the  story  of  a Hindu  woman  who  was  walking  along 
the  banks  of  the  Ganges;  and  as  she  walked  along,  she  had  by  her 
side  a little  boy  some  three  or  four  years  of  age,  and  in  her  arms 
she  had  a little  baby  girl  a few  weeks  old — a crying,  miserable,  weak, 
wailing  little  thing.  An  English  officer  passed  that  way  and  spoke 
to  her,  because  there  was  agony  written  in  that  woman’s  face.  He 
said,  “What  is  wrong?”  She  replied,  “The  gods  are  angry  with 
me;  they  have  given  me  this  little  baby  girl.”  He  passed  on,  but 
he  came  back,  drawn,  I suppose,  by  the  agony  in  that  woman’s  face. 
The  woman  was  there;  the  baby  girl  was  there;  but  the  boy  was  not 
there — the  sturdy,  strong  little  fellow  of  three  or  four  years.  And 
this  officer  knew  what  had  happened.  The  boy  had  been  thrown 
into  the  river,  and  he  said  to  her,  “Why  did  you  throw  the  boy  in?” 
She  answered,  “Could  I give  less  than  my  best  to  my  god?”  Friends, 
that  was  a heathen  woman.  The  story  shows  us  the  possible  power 
in  that  woman’s  life,  if  she  really  knew  God.  She  thought  a god 
was  something  cruel,  one  who  was  tyrannical,  who  demanded  for  no 
reason  the  sacrifice  of  her  best  loved  one.  And  we  who  know  God 
to  be  so  true,  so  loving,  so  careful,  so  tender — can  we  withhold  our 
very  best  from  Him,  be  it  the  life  of  some  loved  one,  or  our  own 
life?  All  that  we  have  or  hope  to  be,  let  us  give  in  absolute  aban- 
donment to  the  service  of  the  Lord  Jesus  Christ.  Surely,  surely,  the 
restless  millions  await  that  light,  whose  dawning  maketh  all  things 
new,  and  Christ  also  waits.  Have  we  done  what  we  could? 


MEDICAL  OPPORTUNITIES  IN  INDIA 

A.  S.  WILSON,  M.D.,  MIRAJ 

I wish  that  it  were  my  lot  to  say  a few  words  in  addition  to 
what  Mr.  Anderson  has  told  you  about  the  revival  in  the  part  of 
India  which  he  represents,  for  there  is  just  the  same  thing  going 
on  in  Western  India  to-day.  Such  scenes  are  witnessed  there  to- 
day as  have  not  been  known  since  Pentecost.  I wish  that  I could 
tell  you  what  I know  about  the  women  of  India  as  I have  seen  them 
professionally.  But  I am  to  speak  to  you  simply  about  the  physical 
call  which  comes  to  us  from  that  land — the  call  of  the  sufferings  of 
that  people,  the  need  of  medical  work  there.  The  medical  mission- 


MEDICAL  OPPORTUNITIES  IN  INDIA  373 

ary  is,  in  a very  true  sense,  the  representative  of  Christ  who  went 
about  preaching  the  Gospel  and  healing  the  sick. 

I wish  it  were  possible  for  me  to  give  you  some  idea  of  the 
amount  of  human  suffering  and  misery  there  is  in  India  to-day; 
but  I fear  that  I cannot  do  it,  for  you  have  seldom  been  where  you 
could  not  obtain  the  services  of  a good  physician  in  time  of  need, 
or  even  be  taken  to  a hospital,  if  it  were  desirable.  But  there  are 
millions  of  people  in  India  who  have  no  such  resources  as  that. 
Shall  I tell  you  of  a man  who  came  to  our  hospital  some  time  ago 
suffering  from  a cataract  in  one  eye?  He  was  an  intelligent  man, 
well  educated,  and  he  wanted  to  save  his  eyesight.  He  employed 
some  of  the  native  doctors  to  treat  the  eye,  and  when  he  came  to  us 
he  said  that  he  thought  he  had  had  at  least  twenty-five  pounds  of 
medicine  put  in  his  eye.  That  sounded  like  such  a large  story  that 
we  asked  for  the  particulars,  and  I think  he  was  about  right.  It 
was  all  to  no  purpose,  however,  so  that  he  changed  doctors  and  got 
a new  remedy  that  was  guaranteed.  They  opened  his  eye  and  sifted 
it  full  of  pounded  glass.  If  you  have  ever  had  a cinder  in  your  eye, 
perhaps  you  can  to  some  small  extent  imagine  the  agonies  which 
that  man  endured  before  he  came  to  us.  That  is  not  an  uncommon 
case,  and  frequently  when  I go  into  the  dispensary  in  the  morning 
I find  there  mothers  with  their  little  children.  They  hold  them  out 
to  me  in  their  arms  and  say,  “Won’t  you  look  at  this  child’s  eyes?” 
I say,  “Well,  mother,  what  is  the  matter  with  the  eyes?”  “Oh,  about 
two  or  three  weeks  ago  the  child’s  eyes  were  red  and  it  cried  a little 
bit  and  we  tried  to  open  them  to  see  what  was  the  matter,  but  the 
child  made  so  much  fuss  we  couldn’t  do  anything.  Now  they  have 
been  shut  so  long  that  we  are  afraid  there  is  something  the  matter; 
we  want  you  to  look  and  see.”  I open  those  eyelids  with  my  fingers; 
I know  what  I am  going  to  see.  The  front  part  of  the  eyeball  is 
gone — sloughed  away,  rotted  out  just  in  those  few  days.  A few 
simple  remedies,  a little  cleanliness  at  the  proper  time,  would  have 
saved  those  eyes,  but  often  I have  to  say  to  those  mothers,  “Your 
child  is  blind  for  life.”  There  are  many  thousands  of  such  little 
children  in  India  to-day  sitting  by  the  side  of  the  road  waiting  for 
the  coppers  which  the  passer  by  will  fling  to  them  and  which  they 
must  find  by  feeling  around  in  the  dust.  It  is  a very  common  prac- 
tice on  the  part  of  the  native  physicians  to  apply  as  a counter-irri- 
tant to  the  surface  of  the  body  a material  which  burns  like  a red-hot 
iron;  and  if  you  have  burned  your  finger  recently,  you  can  imagine 
how  it  would  hurt  to  be  burned  in  stripes  from  the  nape  of  your  neck 
right  down  to  your  heels,  or  to  have  patterns  worked  on  your  body 
with  that  fiery  material.  If  you  have  suffered  recently  from  such 
a simple  ailment  as  toothache,  imagine  a land  without  any  dentists 
or  other  means  to  relieve  that  ache.  The  tooth  must  ache  in  India, 
until  Nature  brings  its  own  remedy,  and  the  tooth  drops  out. 

I wish  that  I could  tell  you  of  the  sufferings  of  the  women  of 


374  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

India  as  I see  them;  I wish  that  I could  tell  you  about  all  of  the 
sufferings  of  the  little  girls  who  are  victims  of  that  awful  practice, 
child  marriage,  as  they  come  before  me  in  the  hospital;  but  I cannot 
tell  you  these  things,  I know  that  I could  convince  you  that  there 
is  a tremendous  call  from  that  land  for  everything  we  can  do  to 
relieve  physical  pain.  Do  the  needs  of  the  land  and  people  call 
upon  us  at  all?  What  is  done  to  supply  India  with  physicians  and 
hospitals?  The  missions  are  doing  a great  deal;  the  government 
does  a great  deal;  there  are  government  hospitals  in  the  larger 
towns  and  cities  and  dispensaries  in  the  smaller  ones.  The  larger 
institutions  are  under  the  care  of  Englishmen,  but  a great  deal  of 
the  work  has  to  be  done  by  native  assistants;  and  I am  sorry  to 
say  that  there  is  very  little  of  the  milk  of  human  kindness  in  those 
natives  who  are  trained  in  the  government  hospitals.  The  result  is 
that  these  natives  do  not  command  the  confidence  of  the  people  as 
they  should;  and  they  do  not,  therefore,  relieve  the  amount  of 
human  suffering  which  they  otherwise  might  relieve. 

India  is  as  large  as  the  United  States  east  of  the  Rocky  Moun- 
tains and  contains  300,000,000  people.  There  are  more  than  half  a 
million  villages  in  that  land  with,  I believe,  less  than  500  inhabitants 
each,  and  there  are  few  large  cities.  It  is  a nation  of  villagers,  and 
you  can  see  how  hard  it  would  be  for  them  to  go  to  any  of  these 
centrally  located  hospitals  and  dispensaries.  It  is  said  that  not  five 
per  cent,  of  that  vast  population  is  within  reach  of  any  medical 
assistance  worthy  of  the  name. 

There  is  the  call,  too,  that  comes  especially  to  the  women  of 
this  land  from  the  women  of  that  land.  I said  I would  not  speak 
of  the  conditions  as  I saw  them;  but  I must  speak  a little  more  fully 
of  the  child-widows,  and  if  their  physical  condition  does  not  appeal 
to  those  who  are  here  present,  I know  of  nothing  that  will.  You 
perhaps  know  what  the  condition  of  the  widows  in  India  is.  You 
know  that  when  a woman’s  husband  dies,  she  is  not  allowed  to 
marry  again.  Widowhood  there  means  a life  of  slavery  to  those 
child-widows;  they  are  drudges  in  the  homes  of  their  husbands. 
The  word  widow  is  often  a synonym  for  courtesan.  There  were 
321,470  widows  in  India  in  1901  who  were  not  above  fifteen  years  of 
age.  Do  not  their  physical  needs  appeal  to  you?  I remember  a 
few  years  ago,  during  one  of  those  almost  annual  epidemics  of  the 
bubonic  plague  which  have  swept  over  our  mission  field  again  and 
again,  one  of  the  elders  of  our  church  came  to  me  one  evening  and 
said  that  he  wished  I would  go  and  see  a certain  family.  I said, 
“Who  are  they?”  He  replied,  “They  are  people  who  want  to  be 
Christians.  When  the  plague  came  they  went  and  built  themselves 
a little  grass  hut  outside  the  village  that  they  might  escape  from  it, 
but  I am  afraid  that  they  have  got  it  now.”  I said,  “Yes,  I’ll  go.”  I 
had  been  working  all  day  among  the  plague  victims.  He  took  me 
outside  of  the  town  for  some  distance  and  said,  “There  it  is.”  I 


MEDICAL  OPPORTUNITIES  IN  INDIA 


375 


walked  forward  and  stepped  over  the  low  thorn  hedge  toward  a 
little  grass  hut  by  a tree,  when  I saw  something  which  I did  not  at 
first  recognize.  I bent  over  it,  and  there  was  the  father  of  the 
family,  dead  from  the  plague,  just  as  he  had  fallen  to  the  ground, 
with  his  head  bent  under  his  body.  I left  him  and  passed  on  to  the 
door  of  the  hut,  for  there  I could  see  something  that  was  living  and 
could  hear  the  moaning.  1 knelt  down  by  the  side  of  the  figure,  and 
that  was  the  mother  of  the  family.  She  was  delirious.  I spoke  to 
her,  but  she  did  not  know  me  nor  could  I make  her  understand 
anything.  I suppose  the  poor  creature  had  been  looking  for  water 
and  had  crawled  out  of  the  hut  and  lay  there.  I knew  that  she 
could  not  last  very  long,  but  beside  her  played  her  little  children, 
one  of  them  four  years  old  and  the  other  two.  There  she  lay  in 
the  chill  air  with  scarcely  a rag  over  her.  I picked  her  up  in  my 
arms,  carried  her  inside  the  hut,  covered  her  with  everything  I 
could  find  to  keep  her  warm,  and  administered  some  medicine.  I 
knew  she  could  not  last  and  was  sorry.  I went  back  to  town  and 
found  the  old  pastor  of  the  church  and  told  him  about  it.  He  said, 
“I  will  go  and  see  what  I can  do.”  He  took  some  hot  food  and  a 
lantern;  and  he  went  again  the  next  day  at  daylight.  Then  he 
came  back  to  tell  about  it.  He  said,  “As  I approached  that  little 
hut  this  morning  I heard  that  little  girl  calling  to  her  mother, 
‘Mother,  mother,  wake  up;  get  up,  mother,  get  up!’  When  I came 
up  to  the  little  door  of  the  hut,  the  child  turned  around  and  stretched 
out  her  arms  to  me,  saying,  ‘Mother  won’t  wake  up;  I called  her 
and  called  her,  but  she  won’t  wake  up.’  ” 

Oh,  when  will  the  mothers  of  India  wake  up;  and  when  will  the 
mothers  and  sisters  and  the  fathers  and  the  brothers  in  this  favored 
land  wake  up?  When  will  you  wake  up  to  do  all  that  you  can 
for  those  poor  people  for  whom  Christ  died,  just  as  truly  as  He  died 
for  you  and  me. 

Do  you  remember  the  story  of  Paul  Du  Chaillu,  the  great  Afri- 
can traveler,  in  the  heart  of  the  Dark  Continent?  On  one  occasion 
he  told  the  “old,  old  story”  to  a poor  slave  woman;  then  he  went 
on  his  way  and  forgot  all  about  the  incident.  He  came  back  a few 
months  later  to  that  town  and  the  slave-traders  had  just  made  a 
raid  upon  it.  In  the  fight  this  woman  was  injured.  She  sent  for 
him.  and  he  went  to  see  her.  As  he  knelt  down  beside  her,  she  said, 
“Tell  it  again.”  “Tell  what  again?”  he  said.  “Oh,  tell  me  that  story 
again!”  Then  once  more  he  told  her  the  old,  old  story  of  Jesus 
and  His  love.  As  he  finished  it,  she  said  to  him,  “Is  it  true?”  “Yes,” 
he  replied,  “it  is  true.”  “Do  your  people  believe  that?”  “Yes,  they 
believe  that.”  “Oh,”  she  said,  “tell  them  to  send  us  that  story  a 
little  faster.” 


EDUCATIONAL  WORK  IN  INDIA 


THE  REV.  W.  M.  FORREST,  FORMERLY  OF  CALCUTTA 

We  should  not  attempt  to  present  the  claims  of  evangelistic 
missionaries  versus  medical  missions,  nor  of  women’s  work  versus 
men’s  work,  nor  of  educational  work  versus  any  other  department  of 
work,  because  it  is  one.  Just  as  a well-equipped  and  successful  army 
needs  the  various  arms  of  the  service — the  infantry,  the  cavalry,  the 
artillery — so  a well-equipped  mission  station  needs  these  various 
lines  of  activity.  Mission  work  is  both  extensive  and  intensive,  and 
there  is  a proclamation  of  the  Gospel  which  belongs  to  the  evangelis- 
tic work  and  is  done  by  the  heralds  of  the  cross.  The  medical  mis- 
sionary is  also  a herald  of  the  cross;  he  does  certain  other  kinds  of 
work  that  will  help  the  Christianizing  of  the  people.  An  educational 
missionary  may  also  be  an  evangelist,  but  he  directs  his  attention 
more  particularly  to  teaching  as  a means  toward  Christianizing  the 
people.  You  remember  the  Master  said  not  only  that  we  were  to  go 
out  and  preach  the  Gospel  to  all  creatures,  but  that  we  were  also  to 
teach  them  to  observe  all  things  whatsoever  He  commands.  You 
see  there  set  forth  both  the  preaching  and  the  teaching  functions. 
I cannot  attempt  in  these  few  moments  to  cover  all  phases  of  the 
educational  mission  work,  but  I shall  rather  attempt  to  speak  a few 
words  concerning  what  we  would  call  the  higher  education;  for,  as 
you  know,  there  is  educational  work  done  by  the  missionaries  from 
the  primary  on  up  to  the  highest  grades.  Think  for  a moment, 
then,  of  the  higher  education  as  an  aid  to  Christianizing  a people. 

We  have  in  India  not  only  mission  colleges,  but  under  the 
patronage  and  influence  of  the  English  government,  which  stands 
everywhere  for  enlightenment,  there  are  many  institutions  that  we 
in  this  country  would  call  state  colleges.  There  are  also  numerous 
private  colleges  that  conform  to  the  standard  set  by  the  government, 
and  these  are  affiliated  with  the  Imperial  universities  that  we  find  at 
Calcutta,  Bombay.  Madras,  and  Lahore.  Something  of  the  magni- 
tude of  this  educational  work  you  may  appreciate,  when  I tell  you 
that  the  university  of  Calcutta  alone  examines  every  year  about 
13,000  students.  This  work  of  education,  whether  it  is  done  in 
private  colleges,  or  by  Hindus,  or  in  the  Presidency  colleges,  or  in 
mission  colleges,  does  a great  deal  toward  preparing  the  way  for 
the  Lord  in  the  hearts  of  the  people  of  India.  For  you  know  that 

376 


EDUCATIONAL  WORK  IN  INDIA 


377 


our  English  language  is  a Christian  language,  and  in  the  colleges  of 
India  teaching  is  done  by  means  of  English,  all  examinations  are 
passed  in  these  Imperial  universities  in  English,  and  only  through 
preparing  for  these  examinations  can  any  one  in  India  secure  a de- 
gree. And  so  in  the  teaching  of  English — this  English  of  ours  that 
has  been  under  the  influence  of  Jesus  Christ  for  so  many  years — 
there  is  exerted  upon  the  minds  and  the  lives  of  the  young  men  of 
India  a vast  amount  of  Christian  influence.  Then,  too,  our  science, 
our  philosophy,  our  law,  our  medicine,  all  this  has  been  under  the 
influence  of  Christian  thought  and  life,  under  the  influence  of  a 
Christian  civilization.  In  India  the  people  are  very  religious;  form- 
erly all  the  education  was  practically  what  you  might  call  religious. 
If  they  were  taught  law,  it  was  sacred  law;  if  they  were  taught  any- 
thing that  would  pass  for  medicine,  it  belonged  to  their  sacred  lore ; 
and  if  they  had  anything  in  the  way  of  philosophy,  it  was  a part  of 
their  religion.  In  the  teaching  of  these  old  systems,  their  religion 
was  upheld  and  taught. 

Now  in  our  country  we  separate,  in  thought  at  least,  between 
what  we  would  call  distinctly  religious  and  what  belongs  to  these 
other  departments.  In  India  it  is  as  though  a single  arch  were 
built  up,  and  here  on  one  side  they  have  their  conceptions  of  history, 
of  philosophy,  of  law,  of  medicine,  and  on  the  other  side  they  have 
their  ideas  of  God  and  religious  practices  and  beliefs;  but  it  is  all 
their  religion.  If  you  have  an  arch  and  batter  down  one  side  of  it, 
you  know  what  becomes  of  the  other  half;  and  so  it  happens  in 
India.  Under  the  influence  of  education,  the  old  belief  is  being  very 
largely  destroyed  in  the  minds  of  thousands  of  educated  people, 
chiefly  the  young  men.  So  you  understand  that  in  this  way  under- 
mining the  old  faith  or  destroying  their  belief,  the  teaching  in  the 
higher  institutions  is  doing  a great  deal. 

Think  for  a moment  what  this  means.  We  have  Christian 
colleges,  wherein  is  given  positive  Christian  teaching  along  with 
this  negative  work  of  undermining  and  destroying ; and  add  to  that 
the  presence  in  these  colleges  of  godly  men  and  women  who  are 
there  as  missionary  teachers.  You  see  that  there  goes  into  the 
lives  and  hearts  of  hundreds  of  young  men  gathered  in  the  best 
mission  colleges  a positive  Christian  force,  the  teaching  of  Christ 
by  precept  and  example.  I wish  we  might  all  realize  how  won- 
derfully important  it  is  to  reach  and  seize  for  Jesus  Christ  the  vast 
army  of  young  men  in  India  who  are  being  educated. 

And  so  I would  have  you  think  not  alone  of  the  Christianizing 
force  of  education,  but  I would  have  you  consider  the  importance 
and  necessity  of  direct  Christian  work  among  these  masses  of  edu- 
cated Hindus  and  Mohammedans.  For  after  all  it  is  the  thinkers 
who  do  the  thinking,  and  the  leaders  who  lead  in  any  country;  and 
while  an  educated  man  has  a great  influence  in  a land  like  this,  he 
has  far  greater  influence  in  a land  like  India,  where  the  gulf  be- 


378  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

tween  the  college  graduate  and  the  common  people  is  so  immeasur- 
ably greater  than  it  is  in  this  country.  Just  recently  there  has  been 
organized  in  India  a new  National  Missionary  Society  that  is  trying 
to  reach  out  and  civilize  and  save  what  they  estimate  at  100,000,000 
people  out  of  the  reach  of  the  missionary  force  there.  Where  are 
they  looking  for  their  workers?  Why,  to  the  educators  and  the  edu- 
cated men.  As  India  is  awakened  more  and  more  to  the  responsi- 
bilities confronting  her  and  gives  herself  to  the  evangelization  of 
her  three  hundred  millions,  more  and  more  will  we  appreciate  the 
immense  importance  of  Christianizing  the  young  men  in  the  great 
educational  centers  through  preaching  the  Gospel  to  them  while 
they  are  receiving  their  education. 

I would  leave  with  you  a closing  picture  that  I saw  just  after 
reaching  Calcutta  some  years  ago — a picture  that  will  convey  to 
you  something  of  the  responsibility,  the  power,  the  enthusiasm,  and 
the  devotion  that  may  be  manifested  in  the  lives  of  these  educated 
men  when  reached  and  touched  by  the  finger  of  Christ.  I found 
shelter  in  the  Young  Men’s  Christian  Association  building  in  the  city 
of  Calcutta.  In  a part  of  that  building  were  a number  of  native  stu- 
dents, one  of  whom  had  become  a Christian,  and  seven  years  before 
had  endured  great  persecution.  He  had  had  his  wife  and  little  child 
taken  from  him,  and  had  seen  them  no  more;  he  had  been  driven 
with  curses  from  his  house  by  his  own  father  and  mother;  he  had 
endured  derision  and  persecution  through  all  these  years  and  yet 
had  held  steadily  on,  educating  himself,  preaching  the  Gospel,  look- 
ing to  a larger  work.  At  last  body  and  mind  had  begun  to  weaken 
and  to  totter  under  the  strain,  until  one  night  I was  awakened,  and 
heard  that  he,  altogether  beside  himself,  was  out  in  the  compound 
raving,  and  when  we  went  out  he  was  down  on  his  knees.  We 
looked  upon  him  in  the  uncertain  light,  a sad,  pathetic,  white-robed 
figure.  We  saw  him  beating  his  head  upon  the  earth  and  said, 
“Is  it  possible  that  in  his  frenzy  he  has  gone  back  to  the  worship  of 
the  old-time  god?”  For  this  is  the  manner  of  the  heathen.  Draw- 
ing closer,  we  saw  him  lifting  his  clasped  hands  to  the  darkening 
heaven,  and  then  he  raised  up  his  tear-stained  face  and  broke  out 
in  a great  and  lamentable  cry,  “I  have  made  Jesus  King,  I have 
made  Jesus  King!”  And  there  in  the  darkness  of  midnight,  at  the 
heart  of  the  great  city,  in  the  inexpressible  darkness  of  heathenism, 
was  a man  who,  amidst  the  wreck  and  loss  of  all  things,  including 
that  of  reason,  was  as  true  in  his  heart  and  soul  to  Christ  as  is  the 
needle  to  the  pole.  When  we  gather  into  the  fold  of  Christ  the 
many  educated  men  of  India  and  give  to  them  a fervor  such  as  that, 
it  will  mean  the  hastening  of  the  Kingdom  of  our  Lord.  Men  and 
women,  we  need  to  realize  here  and  now  that  Jesus  must  be  made 
King  in  our  hearts  first,  that  we  may  go  and  show  to  others  the 
way. 


MASS  MOVEMENTS  IN  INDIA 


THE  REV.  H.  F.  LAFLAMME,  COCANADA 

We  are  here  this  afternoon  for  a very  practical  purpose,  so  I 
am  going  to  tell  you  what  we  are  here  for  first.  If  I had  an  hour 
and  a half  to  speak,  I would  leave  this  till  the  last;  but  as  I have 
not,  let  me  say  that  our  object  is  to  get  the  young  life  of  our  col- 
leges linked  up  with  the  needs  of  this  great  work  in  India.  We 
could  conveniently  and  very  comfortably  turn  this  audience  into 
India,  and  in  a short  time  we  would  not  find  you  at  all;  you  would 
be  lost,  so  great  is  the  need.  But  you  would  be  lost  only  in  the 
sense  of  that  Scripture  which  says,  “Except  a grain  of  wheat  fall 
into  the  earth  and  die,  it  abideth  by  itself  alone.”  Your  presence 
there  will  mean  a great  deal  to  these  mass  movements.  You  are 
needed  to  evangelize. 

But  quite  as  important  as  the  missionary’s  work  of  evangeliz- 
ing is  that  of  his  work  as  a pastor,  overseer,  or  bishop  of  the 
churches  into  which  the  new  converts  are  formed.  For  instance, 
on  my  field  there  are  two  churches,  one  a Telugu  church  of  200 
members,  the  other  an  English  church  of  fifty  members,  the  only 
one  of  the  kind  in  the  two  missions.  Our  Akidu  missionary  has 
eleven  churches  with  a membership  of  2,100  to  care  for.  To  pre- 
vent filling  the  churches  with  baptized  “heathen,”  the  missionary 
must  generally  be  present  at  the  examination  of  candidates  and 
supervise  their  admission.  In  the  formation  of  new  churches  on 
a New  Testament  basis,  his  presence  and  counsel  are  essential  in 
developing  the  three  indispensable  characteristics  of  a perfect  church, 
self-support,  the  whole  duty  of  Christian  stewardship,  and  self- 
government.  The  latter  includes  church  organization,  officering, 
discipline  and  direction,  and  self-propagation.  Self-propagation 
means  individual  work  for  individuals,  mass  family  movements  to- 
ward Christ,  evangelistic  or  revival  meetings  within  the  church, 
Sunday-school  effort,  and  home  mission  and  other  denominational 
activities.  In  all  of  these  the  impulse  and  example  of  the  mission- 
ary are  most  important.  The  care  of  all  the  churches  is  ever  upon 
him.  To  eradicate  caste  and  to  reconcile  the  factions  ever  spring- 
ing therefrom,  to  lead  to  a deep  conviction  of  sin — an  experience 
rarely  powerful  in  the  native  Christian,  to  strengthen  the  sources 
of  spiritual  life  against  lust — the  prevailing  weakness  of  the  people, 

379 


380  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

and  to  inspire  the  pastors  with  a sense  of  responsibility  and  leader- 
ship are  his  chief  care.  Individual  visitation  is  one  of  his  great 
opportunities.  Last  year  I was  able  to  make  140  pastoral  calls,  and 
also  engaged  in  conversation  on  spiritual  themes  with  300  individu- 
als. That  is  the  relation  of  the  missionary  to  the  large  numbers  of 
people  who  are  coming  into  the  mission  churches  in  India  to-day. 

There  are  in  India  proper,  not  including  Burma,  two  great 
storm-centers  of  spiritual  revival  that  for  years  past  have  been  under 
the  care  of  missionaries.  One  is  in  the  Telugu  country,  from  which 
I come,  and  where  for  eighteen  years  I have  been  laboring.  You 
all  know  the  general  outline  of  the  history  of  the  American  Baptist 
Missionary  Union’s  work  there.  For  about  thirty-five  years  they 
labored  on  a fruitless  field,  gathering  into  the  membership  of  their 
church  about  183  members.  They  were  three  times  on  the  eve  of 
giving  up  that  work,  when  the  Holy  Spirit  of  the  living  God  came 
down  among  them,  and  at  the  end  of  seventy  years  of  Baptist  mis- 
sion history  the  American  and  Canadian  Telugu  Missions  have  this 
inspiring  statistical  exhibition,  which  manifests,  only  as  statistics  can 
manifest,  this  great  work;  68,400  communicants  in  the  churches; 
152  missionaries;  fifty-one  stations;  1,873  native  agents;  197 
native  churches;  693  Sunday-schools,  and  1,185  rupees  contribu- 
tions last  year  to  their  home  mission  work,  outside  of  the  local 
self-support  which  has  been  developed  there.  This  means  an  in- 
crease in  the  last  five  years  of  twenty-three  missionaries,  ten  sta- 
tions, 209  agents,  eighteen  churches,  and  8,654  converts  or  com- 
municants, 164  Sunday-schools,  and  792  rupees  in  the  annual  con- 
tributions to  home  missions.  They  have  given  4,500  rupees  to  the 
support  of  their  home  mission  work  in  India.  The  increase  in  the 
number  of  theological  students  is  represented  by  one  hundred  per 
cent.,  and  they  have  established  among  the  very  first  of  the  native 
Christians  in  India  a distinctly  foreign  mission  work,  sending  out 
one  of  their  men  to  Natal  in  South  Africa,  where  his  first  convert 
was  a condemned  murderer,  baptized  one  day  and  hanged  the 
next.  I tell  our  Baptist  people  that  we  have  some  very  strange 
beginnings  in  our  church  history  and  our  church  life;  and  it  repre- 
sents the  almighty  power  of  the  Gospel  of  Jesus  Christ  to  redeem 
and  re-create  men. 

The  other  storm-center  is  represented  by  the  Methodist  Epis- 
copal Church  in  the  Northwest  provinces.  I am  not  so  familiar 
with  this  work,  but  in  the  year  1901  they  had  58,509  communicants. 
The  adult  baptisms  in  the  year  1900  numbered  5,250,  and  the  bap- 
tisms in  the  ten  years  between  1890  and  1900  were  21,522.  The 
calls  from  both  of  these  fields  are  very  urgent  for  men.  The  Ameri- 
can Baptist  Telugu  missionaries  are  calling  for  twenty-five  rein- 
forcements, at  once,  for  that  work. 

While  these  are  the  two  great  storm-centers  in  India,  all  over 
India  a revival  power  is  at  work  so  that  in  twenty  different  places 


MASS  MOVEMENTS  IN  INDIA  381 

there  are  wonderful  revivals  in  progress.  I shall  mention  only  two 
of  these.  One  is  up  in  the  Khasi  Hills  among  the  Welsh  Calvinistic 
Methodists.  There  a great  Welsh  revival  is  taking  place,  a revival 
tidal  wave  by  which  there  have  been  swept  into  the  churches  of  that 
mission  during  the  last  five  months  about  2,000  new  members.  I 
should  like  to  dwell  upon  the  wonderful  and  miraculous  manifesta- 
tion of  power  in  that  Khasi  revival.  It  stirred  in  the  hearts  of  all 
the  Christian  people  of  India  a mighty  beginning  of  a desire  that  a 
similar  visitation  might  be  granted  unto  them. 

The  other  revival  is  in  connection  with  the  work  of  that  most 
remarkable  woman  of  the  age  in  India — and  I question  whether 
we  have  a greater  woman  in  America — the  Pundita  Ramabai.  A 
revival  came  in  1904,  and  during  four  months  of  that  year  all  the 
unconverted  inmates  of  her  home  at  Mutsti  were  brought  to  a sav- 
ing knowledge  of  the  Lord  Jesus  Christ.  The  inmates — girls,  caste 
widows,  and  orphans — numbered  1,500  in  all,  and  now  they  began 
to  pray  for  others.  She  sent  out  a circular  letter,  a copy  of  which 
I have  in  my  hand,  to  3,500  different  missionaries  engaged  in  work 
in  India,  asking  them  for  names  of  persons  for  whom  they  wished 
prayer,  the  preachers  or  moulvies  among  the  Mohammedans,  the 
kohens,  or  priests,  among  the  Jews,  and  the  priests  in  the  Syrian 
Christian  churches.  From  all  the  spiritual  leaders  of  India  she 
received  10,000  names  in  response  to  that  appeal;  and  her  girls 
are  regularly  organized  into  praying  bands,  and  they  are  lifting 
these  10,000  individuals  by  name  up  to  God  in  prayer. 

They  gave  her,  a short  time  ago,  an  opportunity  to  speak  on 
the  platform  at  that  wonderful  Keswick  Convention  in  England. 
She  had  just  five  minutes.  Pundita  Ramabai  said  that  she  made 
the  most  of  her  five  minutes.  She  asked  those  Christian  people  at 
Keswick  to  join  with  her  in  prayer  that  God  would  give  to  India 
100,000  native  Christian  men  and  100,000  native  Christian  women, 
anointed  by  God  with  the  Holy  Spirit  and  prepared  by  Him  to  carry 
the  Gospel  to  the  lowest  places  in  India.  Do  you  understand  the 
drift  of  that  desire?  Do  you  understand  what  is  involved  in  that 
to  you?  How  much  of  education,  of  preparation,  of  direction,  of 
control,  God  is  calling  upon  you  and  upon  me  to  exercise  among 
these  200,000  native  agents  who  are  to  be  raised  up  in  answer  to 
the  prayer  of  that  godly  woman  and  those  associated  with  her!  God 
is  calling  you  to  them. 

Just  one  other  word.  We  have  in  India  60,000,000  people  who 
are  Animists.  They  are  the  very  lowest  of  the  low,  so  low  that  only 
one  woman  out  of  10,121  of  that  class  of  people  knows  how  to  read. 
And  the  men  are  almost  as  ignorant.  These  people  are  practically 
without  any  religion  at  all;  they  hold  to  the  grossest  sort  of  super- 
stition. They  are  ready  to  be  gathered  in.  O for  the  power  that 
will  gather  them  into  Christ! 

Our  missionary  conference  which  assembled  four  years  ago 


382  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

at  Madras  issued  an  appeal  calling  upon  the  Christian  Churches  of 
Christendom  to  send  out  a sufficient  number  of  men  and  women 
that  we  might  have  one  male  missionary,  single  or  married,  and 
one  single  lady  to  each  50,000  of  the  population  of  India.  We  al- 
ready have  over  1,600  male  missionaries  there.  That  means  that  we 
should  have  for  India  4,300  men,  married  and  single,  and  4,400  sin- 
gle ladies,  making  an  immediate  total  force  of  about  11,700  mission- 
aries, which  should  be  thrust  into  that  field  to  carry  this  great 
struggle  on  to  a triumphant  issue.  Think  of  it!  In  parts  of  Bengal 
the  missionaries  stand,  one  ordained  missionary  to  a million  heathen. 
In  other  parts,  one  man,  the  only  ordained  missionary  laboring  for 
the  Lord  Jesus  Christ  among  two  millions.  We  cannot  possibly 
exaggerate,  or  possibly  overstate  the  need;  we  cannot  possibly  be 
too  intense  in  our  pleading  with  the  people  who  sit  at  ease  in  Zion 
to  rise  and  come  out  to  the  help  of  God  against  the  mighty.  It  is 
going  to  be  taken  up  later,  but  just  to  give  you  an  idea  of  the  extent 
of  the  revival  that  is  taking  place  in  India,  I have  here  a handful 
of  clippings,  from  one  Christian  weekly  newspaper  only,  giving 
accounts  of  that  blessed  revival  that  is  springing  up  all  over  India. 
It  was  one  of  the  great  regrets  I had  in  leaving  India  a few  months 
ago,  that  I was  leaving  when  it  was  just  commencing.  It  is  a great 
triumph  of  the  Lord  Jesus  Christ  that  is  calling  you  to  India. 


SOME  STATISTICS  AND  DEDUCTIONS  THEREFROM 

PROFESSOR  WILLIAM  I.  CHAMBERLAIN,  PH.D.,  FORMERLY  OF  VELLORE 

It  seems  to  me,  after  our  consideration  and  conference  this  af- 
ternoon with  regard  to  the  various  forms  of  Christian  activity  in 
India,  that  the  question  will  naturally  arise,  What  has  the  result 
been  on  the  native  Christian  community?  It  might  be  well  for  me 
to  give  you  a few  figures  and  facts  as  to  the  present  status  of  the 
native  Church  in  India,  in  order  to  show  you  how  it  has  actually 
responded  in  some  very  material  directions  to  the  efforts  put  forth 
by  enlightened  men  and  women  who  have  labored  in  India  for 
about  200  years.  I refer  just  at  this  moment  to  the  census  of  India, 
which  was  recently  taken  by  the  government  as  a result  of  careful 
preparation.  The  census  of  1901  is  an  encyclopedia,  not  only  of 
statistics,  but  of  ethnology.  It  includes  a striking  collection  of 
statistics  as  to  conditions  in  the  native  Christian  Church  of  India. 

A few  facts  from  this  census  in  regard  to  the  native  Church 
illustrate  the  fact  that  it  is  finding  itself.  The  population  of  India 
is  very  nearly  three  hundred  millions,  and  it  has  been  found  by  the 
last  census  that  the  growth  of  the  general  population  of  India  for 


SOME  STATISTICS  AND  DEDUCTIONS  THEREFROM  383 

the  last  decade  is  about  two  and  a half  per  cent.,  while  the  growth 
of  the  native  Protestant  Christian  population  during  the  last  decade 
is  nearly  fifty-one  per  cent.,  or  twenty-one  times  the  growth  of  the 
general  population.  It  may  be  interesting  to  know  that  the  growth 
in  the  Province  of  Madras,  where  there  is  the  largest  Christian — 
Roman,  Syrian,  and  Protestant — population,  more  than  half  of  all 
India,  has  been  twenty-two  per  cent,  during  the  last  decade;  in 
Punjab  it  has  grown  twenty-three  per  cent.;  in  Bengal,  in  which 
is  located  the  Imperial  city  of  India,  forty-five  per  cent. ; in  the 
Central  Provinces  100  per  cent.;  and  in  Assam  115  per  cent. 

We  might  eliminate  these  last  three,  as  they  are  upon  the  basis 
of  comparatively  small  beginnings;  but  the  others  mentioned — 
Madras,  twenty-two  per  cent.;  Punjab,  twenty-three  per  cent.;  Ben- 
gal, forty-five  per  cent. — may  be  fairly  considered,  as  well  as  the 
fact  that  the  increase  of  Christians  of  every  denomination  in  the  last 
decade  in  all  India  is  twenty-eight  per  cent.,  or  ten  and  a half  times 
that  of  the  general  increase  in  population. 

Just  one  more  set  of  statistics  with  regard  to  the  question  of  liter- 
acy. In  this  matter,  of  those  who  may  be  said  to  be  educated,  twelve 
per  cent,  are  Hindus,  fifteen  per  cent,  are  Mohammedans,  and  thirty 
per  cent,  are  Christians.  These  are  striking  figures  that  have  come 
to  us  as  the  result  of  the  government  census,  gathered  under  the 
most  careful  supervision,  for  the  ten  years,  1891-1901. 

The  general  conclusion,  then,  is  that  in  every  hundred  people 
who  live  in  India  there  is  one  Christian  man.  One  Christian  man 
in  a hundred  might  seem  an  infinitesimally  small  factor,  but  when 
we  remember  the  motives  that  govern  and  influence  these  men — 
men  with  definite  ideas,  with  deep  religious  convictions,  fixed  moral 
principles,  well-defined  ideals  of  conduct — they  count  for  very  much 
more  than  single  units  in  a hundred.  What  deduction  do  we  draw 
from  a native  Church  thus  growing  and  finding  itself?  There  are 
five  deductions  that  are  true  with  regard  to  this  growth  in  the 
Indian  Church. 

1.  One  is  that  the  Christian  community  in  India  is  no  longer 
a negligible  quantity-  It  is  a distinct  and  positive  revolt,  a rebellion 
against  the  old  order  of  things.  It  is  an  ethnological  wedge  in  the 
life  of  India,  as  was  declared  by  the  greatest  Indian  Viceroy  in  mod- 
ern times,  who  was  speaking  of  the  Christian  community.  We  be- 
lieve it  is  even  more  than  that;  it  is  a religious  wedge. 

2.  The  second  deduction  that  we  draw  is  that  this  Christian 
community  is  exercising  an  influence  upon  the  present  social  con- 
ditions which  is  increasing  daily  and  quite  out  of  proportion  to  its 
numbers.  This  we  cannot  stop  to  illustrate.  Those  who  have  been 
in  India  know  how  strikingly  influential  are  the  strong  Christian 
men  in  the  Presidency  cities. 

3.  Another  deduction  is  that  these  conditions  have  arisen, 
not  out  of  unusual  or  temporary  conditions,  but  that  they  are  usual 


384  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

/ 

and  permanent  conditions.  Therefore  the  promise  is  for  increased 
acceleration  in  years  to  come.  It  was  my  duty,  a short  time  since, 
to  gather  statistics  for  South  India  for  the  last  year,  and  I found 
them  entirely  confirmatory  of  the  progress  made  in  the  previous 
decade. 

4.  A fourth  deduction:  The  native  Christian  community  in 
India,  now  finding  itself,  is  the  only  community  in  India  that  has 
its  ideals  in  front  of  it.  It  is  perfectly  true  there  are  some  small 
sections  of  Indian  Christians  where  caste  distinctions  prevail  to  some 
small  degree,  and  that  where  the  recruits  have  been  gathered  from 
the  lower  classes  they  stand  at  the  very  threshold  of  civilization. 
But  it  may  be  said  of  the  Christian  community  as  a whole  in  India 
that  it  is  emancipated  from  the  domination  of  the  caste  principle, 
and  that  it  enjoys  a freedom  from  artificial  social  restraints  far 
beyond  that  attained  by  the  most  advanced  sections  of  the  Moham- 
medan and  Hindu  communities  in  India  to-day.  It  is  certainly 
true  that  Christianity  is  a constant  impulse  to  integrity,  honesty, 
and  purity  of  life,  from  the  absence  of  which  the  Hindus  and  Mo- 
hammedans suffer  so  much. 

5.  One  more  deduction  is  this:  These  ideals  of  the  native 
Christian  community  in  India  are  not  ideals  of  thought  alone,  but 
of  conduct  and  of  character. 

On  the  banks  of  the  great  river  that  bears  the  commerce  of 
the  Imperial  city  of  India  to  the  sea  there  is  a small  and  inconspicu- 
ous cemetery,  and  in  one  corner  of  this  cemetery  is  a small  and 
inconspicuous  monument.  It  is  the  gravestone  of  William  Carey, 
and  these  are  the  words  upon  this  simple  monument: 

“A  wretched,  poor,  and  helpless  worm, 

On  Thy  kind  arms  I fall.” 

On  one  side  of  this  cemetery  is  a college,  a memorial  of  William 
Carey.  In  the  historic  library  of  that  college  at  Serampore,  on 
the  25th  of  December,  1905,  there  were  gathered  together  repre- 
sentatives of  the  various  provinces  of  India  to  form  the  first  indige- 
nous National  Missionary  Society  of  India  and  one  of  the  first  in 
Christian  Missions.  Two  hundred  years  after  Ziegenbalg  began  his 
work  in  India,  100  years  after  Henry  Martyn,  100  years  after  Samuel 
J.  Mills  and  his  companions  gave  birth  to  definite  missionary  activity 
in  America,  we  have  in  India  a Society  which  places  upon  the  Indian 
Christian  Church  the  burden  of  evangelizing  India,  not  with  for- 
eign funds,  but  with  Indian  men,  Indian  money,  and  Indian  man- 
agement; a society  which  is  to  reach  out  to  all  the  unevangelized 
portions  of  India  in  its  activity.  Let  me  read  to  you  a few  of  the 
shining  sentences  of  the  call  issued  by  these  Indian  Christians  who 
have  come  to  a realization  of  their  responsibility.  This  is  the  call 
which  has  just  been  sent  out.  It  was  drawn  up  in  the  library  of 


India's  clamant  appeal  385 

William  Carey,  and  was  finally  adopted  in  a pagoda  in  which  Henry 
Martyn  lived: 

“In  the  unoccupied  fields  of  India  it  is  estimated  by  missionary 
agencies  that  there  will  be  fully  one  hundred  millions  of  people  who 
cannot  hear  the  Gospel  message  in  this  generation.  The  resources 
of  Europe  and  America,  in  men  and  money,  are  taxed  to  the  utmost 
now.  For  some  years  we  have  heard  the  oft-repeated  cry  from 
missionary  boards  that  there  is  a deficit  in  men  and  money.  This 
being  the  case,  we  are  sure  you  will  feel  with  us  that  the  time  has 
come  when  the  Indian  Christian  Church  should  rise  to  her  respon- 
sibilities; for  the  evangelizing  of  this  land  of  India  is  ours.  And 
we  whom  God  has  called  out  of  this  land  to  be  His  own  are  in  a 
peculiar  way  responsible  to  God  for  the  souls  of  our  countrymen. 
The  command  to  go  and  preach  the  Gospel  to  every  creature  is 
as  binding  upon  the  Indians  as  upon  the  Europeans.  If  we  do  not 
His  bidding,  and  rise  to  this  opportunity  and  fulfil  our  responsibili- 
ties in  this  matter,  we  cannot  longer  enjoy  the  blessings  of  God.” 

And  so  the  call  continues.  This  society  is  not  to  take  the  place 
of  missionary  agencies  now  at  work  in  India,  but  it  is  the  Orient 
joining  hands  with  the  Occident,  and  laying  hold  of  India.  In  the 
little  garden  spot  in  Lucknow  there  is  an  epitaph  to  Henry  Law- 
rence: I ! ! • ’ 

“Here  lies  Henry  Lawrence,  who  tried  to  do  his  duty.” 

If  we  try  to  do  our  duty  with  regard  to  this  great  portion  of  the 
world,  three  hundred  millions,  shall  we  be  separated  from  personal 
participation  in  bringing  about  the  happy  time  of  its  entire  con- 
version to  Christianity? 


INDIA’S  CLAMANT  APPEAL 

THE  REV.  HENRY  J.  SCUDDER,  MADANAPALLE 

It  scarcely  seems  necessary  to  give  any  further  call  in  behalf 
of  India  to  you  who  are  assembled  here,  and  through  you  to  the 
Churches  throughout  Canada  and  this  great  land.  It  seems  to  me 
that  India  has  been  giving  its  clamant  call  in  powerful  tones  this 
afternoon.  The  women  of  India,  uneducated,  cruelly  treated,  under 
the  bondage  of  sin  and  superstition,  calling  with  no  uncertain  sound 
to  every  sister  in  this  land;  the  twenty-three  millions  of  poor  widows 
of  that  great  land  of  India  have  been  calling.  The  great  mass  of 
one  hundred  millions  of  those  who  do  not  hear  the  Gospel  of  Jesus 
Christ  have  been  calling  so  powerfully  to  you.  And  it  seems  to 
me  that  God’s  Spirit  must  have  been  speaking  to  every  one  here. 
As  I have  thought  of  India  to-day,  I wish  that  I might  multiply 


386  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

my  life  by  a thousandfold  that  I might  go  back  and  help  win  souls 
to  Jesus  Christ.  About  sixty  millions  of  the  depressed  classes  of 
India  are  calling  to  you  to  come  and  gather  them  in — without  re- 
ligion, waiting  to  be  led  to  the  cross  of  Christ.  Three  hundred 
millions  are  living  in  India  to-day,  only  one  million  of  whom  are 
Protestant  Christians. 

What!  Discouraging,  you  say?  Did  you  ever  see  a discour- 
aged missionary  from  India?  We  who  are  laboring  there  realize 
that  God  is  preparing  the  Empire  for  such  a mighty  triumph  as 
will  astonish  the  Christian  world.  It  needs  but  the  sickle  of  the 
reaper.  I want  to  voice  the  desires  of  4,000  missionaries  in  India 
this  afternoon,  in  addition  to  the  call  of  India  itself.  I wish  to 
read  to  you  the  views  of  representatives  of  the  missionaries  in  all 
India,  as  expressed  in  a call  which  was  drawn  up  at  the  Decennial 
Conference  in  1902.  Mr.  J.  Campbell  White  and  Dr.  Chamberlain 
were  on  the  committee;  for  days  they  labored,  and  the  Conference, 
after  mature  deliberation,  sent  forth  this  appeal  to  the  churches. 
The  appeal  comes  to  you,  and  through  you  to  all  the  churches  of 
our  land.  “Although  modern  missionaries  have  been  at  work  in 
India  for  more  than  a century,  the  fact  remains  that  the  number  of 
foreign  missionaries  at  present  engaged  in  the  work  in  these  lands 
is  not  only  wholly  inadequate  to  enable  them  to  avail  themselves 
of  the  opportunities  that  press  upon  them,  but  also  far  below  what 
the  resources  of  the  Christian  Church  can  well  afford  to  maintain.” 
That  we  all  know  to  be  a fact.  America  could  very  easily  spare 
thousands  of  its  pastors,  and  still  there  would  be  a pastor  for  every 
thousand  people  of  the  United  States.  “We  fully  recognize  that 
the  greater  part  of  this  work  of  evangelization  must  be  done,  not  by 
foreigners,  but  by  members  of  the  Indian  Christian  Church.  But 
to  train  these  Christian  workers  and  to  supervise  and  direct  their 
work,  there  will,  for  many  years  to  come,  be  required  a consider- 
able number  of  foreign  missionaries.  It  is  thought  to  be  anything 
but  an  extravagant  estimate  of  the  needs  of  the  country,  if  we  ask 
that  there  be  one  male  and  one  female  missionary  for  every  50,000 
of  the  population,  and  this  would  mean  the  quadrupling  of  our 
present  numbers.  It  is  the  opinion  of  sober,  thoughtful,  and  zealous 
men  that,  in  order  to  carry  on  thoroughly  the  work  now  in  hand 
and  to  enter  the  most  obviously  open  doors  which  God  has  set 
before  the  Church  in  India,  the  missionary  staff  of  the  country 
should  be  at  least  doubled  in  the  next  ten  years.” 

What  does  this  call  mean?  It  means  that  the  missionaries 
laboring  in  that  Empire  feel  that  India  needs  9,000  missionaries 
at  once — 12,000  in  all,  not  including  the  wives  of  missionaries. 
As  I looked  over  the  Auditorium  this  morning,  with  its  nearly 
5,000  delegates,  I wished  in  my  heart  that  God  would  move  the 
churches  to  send  out  double  that  number  in  the  next  ten  years  to 
India.  Oh,  what  a triumph  of  the  Gospel  there  would  be!  Those 


India's  clamant  appeal 


387 


sixty  millions  of  the  depressed  classes  would  be  gathered  in;  hun- 
dreds of  high-caste  people  would  be  won;  and  Mohammedans  would 
be  attacked  as  they  never  had  been  before. 

The  second  part  of  my  subject  is  an  answer  to  this  question: 
“What  is  required  in  the  way  of  leadership  from  the  outside?”  The 
native  Church  has  developed  wonderfully.  Yet  leadership  is  needed 
in  India  as  in  no  country  of  all  the  world.  The  people  need  leader- 
ship in  all  forms  of  work,  especially  in  evangelistic  effort.  The 
native  Church  does  not  feel  the  responsibility  toward  it's  own  coun- 
try that  it  should.  How  many  years  it  has  taken  to  impress  upon 
the  Church  in  America  and  in  Europe  a sense  of  the  necessity  for 
preaching  the  Gospel  to  every  creature!  The  same  burden  which 
has  come  in  the  last  twenty  years  upon  our  country  must  be  passed 
on  through  missionaries  to  the  Indian  Church.  Now  everybody 
knows  that  the  Hindus  lack  initiative;  that  is  one  of  their  great 
weaknesses.  They  need  guides  to  help  them  to  develop  their  work 
and  to  win  India  for  Jesus  Christ.  For  example,  take  the  national 
missionary  organization,  of  which  Dr.  Chamberlain  has  spoken. 
That  organization  originated  in  the  heart  and  in  the  mind  and  in 
the  prayers  and  in  the  thought  of  that  devoted  servant  of  God, 
George  S.  Eddy.  I think  often  how,  under  an  old  tree  on  a moun- 
tain height,  we  met,  day  after  day,  in  prayer  for  the  awakening  of 
India,  only  a few  months  ago.  For  hours  Mr.  Eddy  worked  over 
the  details  of  the  organization,  and  finally  imparted  the  plans  and 
suggestions  to  that  tower  of  strength  in  the  Indian  Church,  Mr. 
V.  S.  Azariah,  who  adopted  the  ideas  and  communicated  them  to 
others,  and  so  the  movement  was  launched  upon  India  with  great 
eclat.  A little  initiative,  a little  prayer,  a little  perspective,  has 
brought  about  this  wonderful  achievement.  So  leadership  is  re- 
quired also  in  the  educational  work,  in  the  medical  work,  in  the 
women’s  work. 

I want  to  add  a word  as  to  the  leadership  that  is  needed  in  con- 
gregational work.  Through  this  wonderful  revival  all  over  India, 
God  is  gathering  in  more  and  more  converts  into  the  Indian  Church. 
How  is  a Church  to  be  developed  out  of  the  quagmire  of  Hinduism 
and  the  awful,  degraded  moral  conditions  of  India?  Christian  mis- 
sionaries, co-operating  with  the  Indian  Church,  have  the  responsi- 
bility of  building  up  for  Jesus  Christ  a Church  without  spot,  or  wrin- 
kle, or  any  such  thing.  The  responsibility  is  tremendous.  The  re- 
sponsibility of  caring  for  the  great  mass  of  members  who  are  coming 
in,  of  whom  Mr.  Laflamme  spoke,  keeping  unworthy  ones  out  of 
the  organization  and  helping  them  to  develop  the  Church  along  their 
own  lines,  is  most  important. 

As  Miss  Eva  Swift  has  well  said:  “The  Christians  of  India 
have  stepped  but  a little  way  out  of  their  past;  they  have  not  the 
perspective  and  zeal  to  enable  them  to  establish,  without  aid,  their 
own  civil  and  religious  institutions.”  The  missionary,  consequently, 


388  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

is  called  upon  to  take  account  of  the  training  and  life  of  the  whole 
community  and  carefully  and  tactfully  to  guide  it  in  new  paths  of 
social  and  church  life,  to  understand  the  sociological  and  civic  con- 
ditions, as  well  as  to  work  intelligently  for  right  relations  and  intel- 
ligent ideals. 

I want  to  close  with  a few  words  of  Bishop  Thoburn.  They 
are  taken  from  a book  which  he  has  written,  and  which  is  soon  to 
be  published.  He  writes  in  regard  to  India:  “The  time  is  aus- 
picious, and  the  missionaries  of  India  should  not  lose  a day  or  an 
hour  in  sounding  the  trumpet  for  a great  forward  movement.  Noth- 
ing in  all  history,  nothing  since  the  Day  of  Pentecost,  has  been 
equal  to  the  present  opportunity.  India  is  not  the  most  important 
section  of  the  globe,  but  it  presents  a field  most  ripe  for  the  sickle 
of  the  missionary  reaper.” 


QUESTIONS 

Q.  What  are  some  of  the  ways  of  reaching  the  people  of 
India?  A.  The  way  in  which  we  ordinarily  reach  them  is  to  go 
into  their  homes  and  begin  conversation  in  almost  any  way.  I 
have  a little  girl,  and  they  usually  ask  at  once  if  you  are  married, 
and  then  they  ask  if  you  have  any  children.  I tell  them  about  my  lit- 
tle girl  and  begin  to  question  them  about  their  children,  and  find 
out  oftentimes  that  they  are  sending  their  boys  to  the  mission  school. 
The  conversation  passes  naturally  from  that  to  deeper  things.  We 
find  out  in  their  own  homes  how  they  live  and  the  power  that  their 
caste  has  upon  them.  It  does  not  take  very  long  to  get  into  relig- 
ious conversation,  because  they  are  most  intensely  religious.  Their 
thoughts  are  so  much  along  the  line  of  their  own  religion  that  they 
think  it  is  a very  natural  thing  for  you  to  talk  about  it;  not  that  they 
are  in  any  sense  good  men  and  women,  but  they  are  Mohammedans 
and  Hindus,  first  of  all.  If  you  ask  a man  who  he  is,  he  will  say 
that  he  is  a Hindu,  or  a Mohammedan,  not  giving  his  own  name. 

O.  Are  they  antagonistic  at  all?  A.  That  depends  upon 
the  family.  Some  of  them  are  antagonistic.  I went  into  the  home 
of  a Mohammedan  woman  who  began  at  once  to  read  her  Koran 
and  would  not  give  me  a chance  to  say  anything  for  three-quarters 
of  an  hour,  and  then  I could  only  say  a few  words,  and  afterward 
went  away.  Some  are  simply  indifferent. 

O.  Do  they  mourn  its  loss,  when  they  kill  a child?  A.  I do 
not  know.  I have  never  myself  met  with  a woman  who  had  sacri- 
ficed her  child  in  that  way.  But  the  women  who  lose  their  children 
by  death  mourn  a great  deal ; whether  it  is  from  the  heart  or  not,  is 
another  question. 

Q.  Are  the  Mohammedans  more  antagonistic  than  the  Hin- 


QUESTIONS 


389 


dus?  A.  Among  the  women  I find  it  so;  the  Mohammedan  women 
seem  to  be  better  informed  than  the  Hindu  women.  Of  course, 
experiences  will  differ.  I have  found  more  Mohammedan  women 
who  know  how  to  read  than  Hindus. 

Q.  What  special  training  should  a person  have  who  expects  to 
go  as  a missionary  to  India?  Do  you  think  that  he  should  have  a 
thorough  education?  A.  I think  it  should  be  a most  thorough  edu- 
cation, if  it  is  possible,  although  the  greatest  need  is  for  men  and 
women  filled  with  the  Holy  Spirit.  Without  the  Spirit  no  man  can 
work  successfully,  although  he  may  have  all  the  training  that  it  is 
possible  to  give  him.  Yet  the  mind  should  be  thoroughly  trained,  if 
it  is  possible. 

Q.  What  about  the  persecutions  of  native  Christians?  A. 
There  is  a great  deal  of  persecution,  and  more  still  of  opposition. 
I have  known  women  who  became  intensely  interested,  and  when  I 
have  gone  back,  perhaps  after  visiting  them  three  or  four  times, 
I could  no  longer  see  them.  I called  to  see  one  woman  who  after- 
ward had  a dream.  In  it  I was  talking  to  her  of  Christ,  and  was 
dressed  as  they  are,  with  jewels  on  my  arms  and  in  my  nose  and  in 
my  ears — beautiful,  she  thought.  She  said,  “In  my  dream  you 
were  talking  about  your  Christ.”  The  next  time  I called  she  in- 
formed me  that  she  had  told  her  husband.  When  I went  again  she 
was  out.  I went  back  again,  and  she  was  just  going  out,  but  would 
not  come  in  again.  An  old  woman  who  was  in  the  house  told  me 
that  her  husband  would  not  allow  her  to  read  any  more. 

Q.  In  our  college  the  volunteers  have  a course  of  lectures  on 
different  subjects  connected  with  medical  work.  Do  you  think 
that  it  is  a good  idea  to  have  perhaps  an  hour  on  some  such  subjects? 
A.  There  is  no  useful  information  that  you  can  acquire  on  any 
topic  that  will  be  out  of  place  on  the  mission  field.  If  one  is  going 
to  the  field  to  engage  in  medical  work,  however,  he  cannot  have  too 
good  an  education  here.  If  there  is  one  place  more  than  another 
where  a little  knowledge  is  a dangerous  thing,  it  is  in  the  practice 
of  medicine. 

Q.  I think  the  audience  would  like  to  know  why  they  treat 
the  widows  so  badly  in  India.  A.  Because  it  is  believed  that  a 
woman’s  husband  does  not  die  except  as  a punishment  for  some  sin 
that  she  has  committed — -not  perhaps  in  this  life,  but  it  may  be  in 
some  life  hundreds  of  years  before.  You  know  they  have  8,460,000 
lives  to  live,  according  to  their  theory  of  transmigration,  before  they 
obtain  salvation. 

Q.  How  many  widows  are  there  in  India?  A.  In  1901  there 
were  15,696  under  five  years  of  age,  321,470  under  fifteen  years 
of  age — 25,891,936  altogether. 

Q.  Is  there  any  special  line  of  study  that  you  would  recom- 
mend for  the  medical  field?  A.  No;  get  the  best  general  education 
you  possibly  can  in  medicine,  because  you  have  no  one  to  refer 


390  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 


anything  to,  no  one  to  consult,  no  specialist  to  whom  you  can  send 
any  of  your  cases;  you  must  do  everything  that  is  done. 

Q.  Is  a theological  training  essential  for  a medical  missionary 
in  India?  A.  There  is  no  good  knowledge  that  you  can  get  that 
will  not  be  useful,  and  yet  a theological  training  I myself  do  not 
think  necessary.  First  of  all,  a physician  should  be  a Christian, 
with  a zeal  for  souls. 

Q.  Have  the  English  no  medical  schools  in  India?  A.  They 
have  medical  schools  at  Calcutta,  Madras,  Bombay,  Colombo,  Agra, 
and  Vizagapatam. 

Q.  Are  there  many  students?  A.  There  are  a great  many 
native  students  in  those  schools.  They  are  not,  however,  Christian 
men.  Their  work  leaves  a great  deal  to  be  desired,  as  it  is  not 
thorough  and  their  motives  are  usually  very  mercenary. 

Q.  Do  many  students  return  to  heathenism  after  graduating 
from  Christian  colleges?  A.  Very  many  of  them,  though  the  ten- 
dency is  for  them  to  lose  vital  faith  in  their  old  religion;  and  hence 
there  is  the  more  need  of  such  Christian  work  as  will  save  them 
from  going  out  to  conform  outwardly  and  hypocritically  to  the  old 
religion  while  they  have  no  heart  in  it. 

Q.  Is  it  difficult  for  educated  Americans  to  get  positions  in 
the  state  colleges  and  universities  of  India?  A.  Of  course,  being 
affiliated  with  England,  naturally  in  those  positions  Englishmen 
are  found.  There  are  quite  a number  of  English  teachers  and  in- 
structors, usually  directing  native  assistants. 

Q.  Is  it  not  true  that  in  these  Presidency  colleges  and  univer- 
sities a spirit  of  higher  criticism  is  creeping  in  much  more  than  in 
any  other  kind  of  institution?  A.  I should  hardly  say  that  the 
higher  criticism  is  making  much  of  an  inroad  into  those  Presidency 
colleges,  for  the  reason  that  there  is  no  theological  teaching  there 
of  any  kind.  If  you  mean  by  your  question  that  these  educated 
men  are  occasionally  getting  hold  of  European  writings,  such,  for 
instance,  as  you  find  in  the  Encyclopaedia  Britannica,  and  using 
them  in  attacks  upon  Christianity,  I should  say  that  sometimes  that 
occurs. 

Q.  Can  you  tell  us  in  a few  words  about  the  Woman’s  College 
at  Lucknow?  A.  I spent  some  time  in  that  college,  holding  meet- 
ings among  the  girls,  and  I shall  never  forget  those  days.  As  I 
presented  Christ  to  them,  a number  came  out  openly  and  confessed 
Christ.  A splendid  educational  work  is  being  done  there,  but, 
better  still,  it  is  being  used  as  a mighty  instrument  for  evangeliza- 
tion among  the  girls. 

Q.  Is  the  Young  Women’s  Christian  Association  doing  any 
work  along  those  lines?  A.  Yes,  it  is  to  a considerable  extent. 


JAPAN  AND  KOREA 


The  Influence  of  Christianity  in  Japan 

Present  Conditions  Favorable  and  Unfavorable  to  Mis- 
sionary Work  in  Japan 

Reaching  Japanese  Women 

The  Importance  of  Japan’s  Homes 

Work  of  the  American  Bible  Society  in  Japan 

The  Opportunity  for  Teachers  in  Japanese  Govern- 
ment Schools 

The  Unique  Importance  of  Japan  as  a Mission  Field 
To-day 

The  Essential  for  Korea’s  Uplifting 
Woman’s  Work  in  Korea 
Korean  Opportunities  and  Needs 


THE  INFLUENCE  OF  CHRISTIANITY  IN  JAPAN 


THE  REV.  HENRY  B.  PRICE,  KOBE 

The  effects  of  Christianity  in  Japan  cannot  be  estimated  simply 
by  the  number  of  Christians  that  may  be  reported  in  the  annual  sta- 
tistics to  the  home  boards.  Japan  has  been  brought  more  favorably 
under  Christian  influences  than  perhaps  any  other  Oriental  or 
heathen  country.  As  a result,  the  institutions  that  have  come  down 
from  ancient  times  have  been  largely  modified  and  changed  by  Chris- 
tian influences  which  permeate  to  a certain  extent  the  social,  the 
commercial,  and  the  political  life  of  European  and  American  coun- 
tries. Consequent  upon  this,  great  changes  have  taken  place  in 
Japan  in  the  last  fifty  years.  As  the  result,  the  edicts  against  Chris- 
tianity have  disappeared ; torture,  which  was  permissible  at  one  time, 
has  passed  away,  and  the  Mikado  has  given  to  his  people  a consti- 
tution which  guarantees  to  them  almost  as  much  religious  liberty  as 
you  enjoy  in  this  favored  land  of  America.  In  addition,  the  Chris- 
tian Sabbath  is  recognized  as  a legal  holiday,  when  the  faithful  serv- 
ant of  God  in  Japan  can  go  to  his  Father’s  house  and  meet  his  Father 
face  to  face  without  any  fear  as  to  his  position,  so  far  as  the  gov- 
ernment and  law  are  concerned. 

But  perhaps  one  of  the  most  important  of  these  indirect  results 
is  the  work  of  the  Red  Cross  Society,  which  has  introduced  into  that 
nation  a work  that  in  old  times  hardly  existed.  If  you  compare  the 
late  war  with  Japanese  internal  warfare  of  ancient  times  the  change 
has  been  tremendous.  And  this  Society  stands  simply  for  the  teach- 
ings of  the  Second  Commandment  of  our  Lord  and  Savior  Jesus 
Christ,  who  commanded  us  to  love  our  neighbors,  to  love  our  ene- 
mies, to  do  good  to  those  that  despitefully  use  us  and  persecute  us, 
and  to  pray  for  them  before  our  Father’s  throne. 

Take  one  illustration  of  the  spirit  of  the  Red  Cross  Society.  In 
the  battle  beyond  the  Ya-lu  River  in  North  Korea,  a Japanese  pri- 
vate brought  in  a Russian  private  who  was  wounded.  He  was  un- 
able to  get  him  to  lie  down  at  all.  The  Japanese  lay  down  and  made 
signs  that  he  wanted  the  Russian  to  lie  down  by  his  side.  There 
under  the  influence  of  the  Red  Cross  these  men  who  had  engaged 
in  deadly  struggle  lay  side  by  side.  And  here  is  another  instance  of 
this  Red  Cross  Society  principle.  A Japanese  major  was  captured 
as  a spy,  and  he  was  told,  as  all  spies  are,  that  he  would  be  put  to 

393 


394  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

death.  Putting  his  hand  into  his  pocket  he  pulled  out  a roll  of  money 
and  said  to  the  Russian  officer : “I  have  long  been  a Christian  but 
never  before  had  an  opportunity  to  do  a real  Christian  act.  Follow- 
ing the  teachings  of  my  Master  and  Savior,  I wish  to  give  this  money 
to  the  Red  Cross  Society  of  the  Russian  Army.”  Then,  suffering 
the  death  of  a spy,  he  went  to  meet  his  Savior. 

Before  coming  to  the  more  direct  results  of  Christian  work  in 
Japan,  I would  mention  as  an  indirect  result  of  Christian  work  there 
the  attitude  of  the  Japanese  general  public  toward  Christians,  which 
has  wonderfully  changed.  Dr.  Gulick  has  stated  that  the  change 
which  has  taken  place  in  Japan’s  attitude  toward  Christianity  in  the 
last  thirty-five  years  has  never  been  equaled  in  any  other  nation.  It 
is  true  that  the  same  change  came  to  the  Roman  Empire,  but  in  that 
case  it  took  300  years  to  accomplish  the  same  change  in  the  attitude 
of  the  general  public  toward  Christianity  which  has  taken  place  in 
Japan  in  the  last  thirty-five  or  forty  years. 

Another  indirect  result  of  this  work,  one  which  shows  how  the 
example  of  Christian  living  and  influence  has  radiated  from  the 
Christian  men  and  women  of  that  land,  is  found  in  the  most  con- 
servative department  of  the  Japanese  government,  the  Educational 
Department.  That  department  a few  years  ago  would  not  allow 
private  institutions  to  teach  religion,  if  they  wished  to  enjoy  certain 
privileges.  Now  they  grant  Christian  schools  the  right  to  teach 
Christianity  and  at  the  same  time  give  to  them,  if  they  wish,  all  the 
privileges  that  the  government  schools  of  that  great  Empire  possess. 

Another  important  result  is  the  wonderfully  changed  attitude  of 
the  Military  Department  toward  Christianity.  In  former  years  the 
Christian  soldier  was  under  suspicion  lest  in  time  of  great  national 
danger  he  might  prove  traitor  to  his  country ; but  during  the  late 
war  the  Christian  private,  the  Christian  sailor,  the  Christian  officer, 
the  Christian  admiral,  has  proved  beyond  the  shadow  of  a doubt 
that  the  Christian  Japanese  soldier  in  whose  heart  has  come  that 
feeling  of  universal  love  toward  mankind,  faced  his  enemy  as  a true 
son  of  Japan  and  possessed  the  Japanese  spirit  in  such  a degree  as 
to  win  the  approval  of  all  in  high  positions  of  authority.  To-day 
Christianity  has  won  its  way  into  the  hearts  of  that  people  through 
the  late  war,  as  perhaps  it  could  not  have  won  it  in  any  other  way. 

One  or  two  examples  of  that  may  be  seen  in  the  fact  that  all  the 
hospitals  were  thrown  wide  open  ; and  the  soldiers,  as  they  came  back 
wounded  and  sick  and  dying,  enjoyed  the  privilege  of  having  the 
Christian  teacher  to  sit  by  their  bedside  and  whisper  to  them  in 
their  dying  moments  the  love  of  the  Heavenly  Father  and  the  Sa- 
vior’s tender  mercy  toward  them.  It  may  be  that  many  a poor 
wounded  boy  or  young  man  who  was  unable  to  profess  his  faith 
before  the  people  had  a vision  of  the  Father’s  face  and  passed  on 
into  the  other  world  with  hope  and  faith  in  Jesus  Christ. 

Another  indirect  result  of  the  Christian  work  there  has  been 


THE  INFLUENCE  OF  CHRISTIANITY  IN  JAPAN 


395 


the  change  of  attitude  of  the  Imperial  household  toward  Christianity. 
That  strange,  mysterious  influence  which  has  radiated  from  the 
Christian  churches  has  even  affected  the  throne  of  this  Empire,  and 
the  Emperor  is  giving  his  tens  of  thousands  to  Christian  institutions, 
either  to  help  the  poor  orphan,  or  the  Association  work  in  the  army. 
To  me  this  is  the  most  significant  fact  in  the  change  that  has  taken 
place  in  Japan  in  recent  years.  As  you  all  know,  the  Japanese  na- 
tion for  1,500  years  historically,  and  for  2,500  years  according  to 
their  tradition,  have  looked  upon  the  Imperial  House  as  divine. 
Around  the  Imperial  family  a halo  of  divinity  was  cast ; but  now  a 
great  change  has  come.  In  place  of  the  tradition  of  the  divine  an- 
cestry of  the  Imperial  family,  is  a higher  and  nobler  tradition,  per- 
haps, which  will  enable  the  Imperial  family  to  rule  that  land  in  the 
future  for  the  welfare  and  happiness  of  the  people,  as  they  have  ruled 
it  in  the  past.  To  me,  this  is  one  of  the  greatest  changes  which  has 
taken  place  there  in  modern  times.  I know  of  nothing  that  will  be 
more  helpful  to  our  cause  than  for  the  Imperial  family  to  show  its 
approval  and  sympathy  toward  Christianity,  by  giving  its  money 
freely  for  Christian  institutions. 

But  there  are  other  facts  that  we  must  mention,  the  direct  re- 
sults without  which  all  these  just  mentioned  would  have  no  perma- 
nent influence.  We  find  there  that  the  Christian  Church  has  been 
established  by  all  the  great  denominational  families  in  such  a manner 
that  we  may  reasonably  expect  them  to  continue  to  work  in  that  land. 
All  the  little  differences  in  denominational  groups  have  disappeared, 
and  you  have  there  the  Methodist,  Baptist,  Presbyterian,  and  Episco- 
pal bodies  united  in  such  a manner  that  with  God’s  help  and  with 
the  sympathetic  prayer  and  assistance  of  Christian  people  in  this 
country  they  will  go  on  until  they  will  be  able  in  God’s  own  time  to 
assume  all  the  responsibilities  of  Christianizing  their  own  people. 
Indeed,  that  Empire  may  perhaps  pass  on  to  China  the  Gospel  of 
Light  and  live  and  die  for  the  cause  of  Christ,  as  they  lived  and  died 
under  the  banner  of  the  Sunrise  Kingdom  in  the  late  war. 

One  other  great  result  of  Christian  work  which  I must  mention 
in  closing  is  this,  that  the  Japanese  churches  to-day  have  realized, 
perhaps  for  the  first  time,  that  upon  them  rests  the  responsibility  for 
the  Christianizing  of  Japan.  The  spirit  of  independence  and  self- 
support  that  has  come  upon  that  people  in  the  last  year  or  two  is 
prophetic  of  great  and  good  things  for  the  future.  No  Church  in 
America  can  permanently  assume  responsibility  for  carrying  on  the 
work  in  the  foreign  field,  and  the  sooner  the  churches  there  realize 
that  the  better  for  them.  And  so  to-day  there  is  a great  deal  being 
done  in  the  way  of  self-support,  and  the  Japanese  are  taking  up  the 
great  burden  of  Christianizing  their  own  people.  When  that  spirit 
has  saturated  the  hearts  of  all  Christians,  as  it  is  beginning  to  do, 
then  we  will  see  the  finishing  of  the  great  work  which  the  Master  has 
begun. 


396  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

Time  prevents  my  saying  more.  These  points  are  suggestive  of 
the  results  which  are  taking  place,  and  others  who  follow  will  fill  out 
the  list,  perhaps,  and  give  you  a clearer  idea  of  the  tremendous  and 
wonderful  changes  which  are  taking  place  there.  May  they  lead 
you  to  see  that  the  Christian  missionary  and  the  Japanese  Christians 
are  enthusiastic  in  their  belief  that  Japan  will  become  a Christian 
nation. 


PRESENT  CONDITIONS  FAVORABLE  AND  UNFAVOR- 
ABLE TO  MISSIONARY  WORK  IN  JAPAN 

THE  REV.  HENRY  TOPPING,  TOKYO 

The  difficulties  that  confront  the  missionary,  whether  favorable 
or  unfavorable,  in  my  experience  are  largely  psychological.  The 
attitude  of  the  people — the  mental  attitude — is  a thing  that  decides 
our  success  or  failure  with  them,  and  while  I do  not  agree  with  the 
words  that  we  have  read  in  Kipling,  ‘‘Now,  the  East  is  East  and  the 
West  is  West,  and  the  twain  shall  never  meet,”  I realize  that  the 
first  great  difficulty  to  be  overcome  when  we  attempt  mission  work 
is  the  natural  prejudice  against  a foreigner  and  his  religion. 

I think  a greater  difficulty  that  might  be  mentioned  in  connec- 
tion with  this  one  is  the  obstacles  that  arise  from  political  condi- 
tions. There  has  been  a wonderful  series  of  political  changes  in 
Japan,  as  the  preceding  speaker  has  said,  and  in  most  of  them  we 
have  won  our  successes.  Some  may  be  under  the  impression  that 
the  Japanese  mind  is  per  se  opposed  to  foreigners  and  to  a foreign 
religion;  but  if  we  read  the  history  of  Japan  we  will  see  that  until 
about  300  years  ago  the  Japanese  had  relations  with  other  nations 
and  were  entirely  free  and  open.  It  is  only  since  the  sixteenth 
century,  after  foreign  missionaries  had  come  among  them  with  the 
Christian  religion,  that  they  closed  their  gates,  not  only  to  the  re- 
ligion of  Christ,  but  to  all  foreign  intercourse.  So  I would  say  that 
it  is  not  necessarily  true  that  we  should  find  in  the  Oriental  mind 
opposition  to  our  religion.  Japanese  history,  and  the  Japanese 
hospitality  toward  the  Roman  missions  disprove  that  conception 
on  our  part.  We  are  as  likely  to  be  suspicious  toward  them  as  they 
are  toward  us. 

Judging  from  my  own  observation,  the  continuation  of  the  un- 
just treatment  of  the  Japanese  by  foreigners  has  been  in  the  last 
decade  one  of  the  chief  difficulties  that  we  have  had  to  meet.  Per- 
haps you  do  not  know  that  the  treaties  forced  upon  Japan  by  Amer- 
ica and  other  nations  in  consequence  of  the  enforced  opening  of  its 
gates  continued  until  six  years  ago  in  Japan;  and  that  although 


PRESENT  CONDITIONS  FAVORABLE  AND  UNFAVORABLE  397 

Japan  had  been  assured  that  when  she  adopted  Western  civilization 
she  would  be  admitted  into  fellowship  and  fraternal  relations  with 
Western  nations — having  adopted  these  types  of  civilization  and 
having  asked  for  revised  treaties  on  an  equitable  basis — she  was 
surprised  to  be  refused  again  and  again,  for  no  good  reason  except 
that  it  was  not  profitable  for  the  European  nations  and  America 
to  grant  her  these  revised  treaties.  My  experience  is  that  every 
time  after  a Japanese  has  been  sent  to  Europe  or  America  to  beg 
for  the  revision  of  treaties,  and  the  request  was  refused,  we  mis- 
sionaries found  a very  strong  reaction  against  our  work.  So  I will 
say  again  that  the  difficulties  we  have  faced  have  been  largely 
caused  by  our  own  governments  rather  than  by  the  supposed  and 
alleged  Oriental  opposition  to  our  religion. 

There  is  a new  Japan,  as  there  were  and  continue  to  be  rem- 
nants of  an  old  Japan.  The  new  Japan  was  begun  by  the  missiona- 
ries some  thirty-six  years  ago,  when  in  the  promulgation  of  his 
charter  oath  the  Emperor  proposed,  in  spite  of  the  previous  policies 
of  the  utter  exclusion  of  all  foreigners,  to  seek  wisdom  and  strength 
for  Japan  from  all  nations.  His  people  were  not  prepared  for  such 
a liberal  attitude,  but  so  far  as  they  could  receive  this  new  princi- 
ple, they  have  followed  its  leading;  and  so  we  see  that  it  is  the 
most  liberal  statesmen  of  Japan  that  are  the  foremost  ones  to  favor 
Christianity,  or  especially  Western  civilization.  At  the  present 
time  we  see  Marquis  Ito,  Count  Okuma,  and  other  statesmen,  favor- 
ing the  adoption  of  Christianity.  Their  concern  is  largely  with  the 
rising  generation  that  are  coming  up  into  new  wealth  without  any 
moral  restraints;  for  their  sake,  the  Emperor  and  all  his  advisors 
are  agitating  the  matter. 

It  is  a great  pleasure  to  feel  that  our  difficulties  are  vanishing 
because  the  mind  of  the  people  is  open  toward  us,  and  that  the 
liberal  constitution  and  the  trend  of  affairs  in  Japan  are  against  the 
suspicion  of  foreigners;  also  that  they  are  assuming  a liberal  attitude 
toward  Western  learning  and  all  that  goes  with  it,  including  our 
religion.  I want  to  bring  you  in  just  a word  a concrete  illustration 
of  what  I have  seen.  Here  is  the  picture  of  a family  with  whom 
we  have  come  into  contact.  I will  not  be  able  to  tell  the  whole 
story,  but  I want  to  bring  out  this  point.  This  woman  brought  her 
children  to  our  kindergarten,  and  insisted  upon  the  best  training 
for  them;  but  fearing  that  we  would  in  some  way  gain  an  ulterior 
influence  over  them,  she  brought  them  every  day  and  came  for 
them  in  the  evening.  Coming  to  our  home,  we  were  hopeful  that 
she  was  becoming  interested.  We  did  not  understand  her.  Her 
mind  was  filled  with  suspicion  of  us,  and  for  two  years  we  had  her 
on  our  list  of  inquirers,  and  I was  asking  her  from  time  to  time  if 
she  did  not  want  to  be  a Christian.  She  would  always  reply,  “I 
don’t  understand  it.”  We  learned  the  truth  in  the  case,  namely, 
that  she  did  not  understand  why  we  were  there,  and  what  profit  it 


39§  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

was  to  us  to  be  working  so  with  her  children  and  to  take  so  much 
interest  in  all  that  concerned  her.  After  two  years  she  had  not  been 
converted ; our  great  revival  came,  and  we  felt  sure  that  the  Spirit 
of  God  would  reach  her  heart.  The  Spirit  did  touch  her  heart, 
bringing  the  revelation  of  a religion  of  love,  something  entirely 
unknown  to  her.  Like  all  the  revelations  of  God  to  His  children,  it 
melted  her  heart,  and  she  was  filled  with  repentance  for  her  sins. 
Then  she  went  everywhere  telling  the  people  that  Christianity’s 
wonderful  truth  is  the  truth  of  Christian  love;  and  so  we  found 
that  she  was  brought  to  us  not  by  arguments,  not  by  our  work,  but 
because  the  Spirit  of  God  came  into  her  heart,  showing  Christ’s 
love;  that  we  were  not  there  for  profit,  but  to  teach  her  for  love’s 
sake.  I believe  that  our  difficulties  will  disappear  in  proportion  as 
we  are  able  to  show  the  Japanese  this  one  principle,  and  that  Christ 
is  able  to  satisfy  the  Oriental  mind  as  fully  as  He  does  that  of  the 
West. 


REACHING  JAPANESE  WOMEN 

MRS.  HARRIET  GULICK  CLARK,  MIYAZAKI 

From  the  earliest  days  the  women  of  Japan  have  been  held  in 
physical,  intellectual,  and  spiritual  bondage.  Physically,  their  long, 
flowing  sleeves  and  close-fitting  garments,  that  admit  of  no  long 
step,  and  garments  that  have  to  be  held  tight  have  bound  them 
so  they  have  no  real  liberty  of  action.  Intellectually,  they  have  not 
been  educated  as  the  boys  have  been.  Spiritually,  they  have  been 
bound  by  the  teachings  of  Buddha  and  Confucius.  I wish  I could 
go  into  details  and  tell  you  what  a bondage  that  is,  but  I cannot. 

To-day  the  woman  of  Japan  is  being  liberated.  The  school  girl 
is  putting  on  the  divided  kilt  skirt,  ideal  in  its  beauty  of  contour 
and  grace  and  ease  of  motion.  The  American  shoe  is  supplanting 
the  sandal,  the  pointed  sleeve  has  taken  the  place  of  the  cumbersome 
long  sleeve,  and  the  girl  of  to-day  plays  lawn  tennis,  basketball, 
and  swings  in  the  high  swing  with  as  much  freedom  and  ease  as 
the  American  girl.  Spiritually,  Japan  is  being  liberated,  but  in 
what  way?  In  two  respects.  She  has  come  into  the  same  intellectual 
libertv  which  the  young  men  have  and  which  is  causing  them  to  be, 
as  Marquis  Ito  says,  “the  peril  of  the  kingdom.”  The  rising  irre- 
ligious manhood  of  Japan  is  the  danger  of  Japan  to-day,  and  whaf 
of  the  rising  irreligious  womanhood?  It  is  more  dangerous  than 
the  rising  irreligious  manhood.  And  woman  is  stepping  also  into  the 
atmosphere  of  Christian  liberty,  where  she  is  taught  that  she  does 
not  need  to  be  born  again  any  more  times  than  her  brother  does 
in  order  to  enter  the  Kingdom  of  Heaven.  Buddha,  you  know, 


REACHING  JAPANESE  WOMEN 


399 


teaches  that  woman  must  suffer  many  rebirths,  and  finally  be  born 
as  a man,  before  it  is  possible  for  her  to  enter  Nirvana.  Christianity 
has  but  one  birth  into  the  Kingdom  for  man  and  woman  alike. 

What  power  is  bringing  this  about?  The  Christian  women 
of  Japan  and  the  Christian  missionaries  there  have  been  more  of  a 
power  in  this  direction  than  in  any  other.  The  government  schools 
are  raising  up  irreligious  womanhood.  The  Christian  schools  are 
raising  up  Christian  womanhood;  and  the  single  women  missiona- 
ries who  have  gone  to  Japan  are  the  ones  who  have  taught  in  these 
schools,  who  have  toured  among  women  as  far  as  possible,  and  who 
have  taught  them  through  the  beautiful  example  of  earnest,  noble, 
strong,  true  Christian  lives,  what  woman  can  be  without  a hus- 
band— that  she  does  not  need  to  be  married  in  order  to  be  worth 
something  in  the  world.  Paul  taught  that  it  was  better  to  live 
alone  if  one  is  to  do  the  best  work  for  the  Master.  His  idea  appar- 
ently was  that  man  and  woman  alike  would  have  their  affections 
less  divided,  and  their  time  and  strength  would  be  more  free  for 
the  Master’s  service  if  living  alone.  Our  experience— excuse  me 
for  being  personal  for  a moment — has  been  that  “two  are  better 
than  one,”  and  that  if  to  the  two  little  ones  come  into  the  home  the 
influence  is  multiplied  a hundredfold.  In  our  province,  the  Island 
of  Kiushiu,  we  have  stayed  alone  for  fourteen  years,  being,  until 
recently,  the  only  missionaries  there.  The  house  was  built  in  for- 
eign style,  and  the  whole  eastern  part  of  the  province  has  come  to 
see  it  and  the  people  living  in  it.  We  have  kept  house  for  several 
years,  and  the  first  year  we  registered  only  those  who  came  for 
the  first  time;  there  were  17,000  people.  All  through  these  years,  I 
think  there  were  not  more  than  five  days  when  there  were  not  some 
people  there;  and  to  every  one  who  came  the  Gospel  was  spoken 
as  much  as  he  had  time  to  hear  or  we  had  time  to  speak. 

And  what  is  the  result?  The  whole  province  knows  us  and,  in 
a measure,  loves  us.  They  are  not  all  Christians,  by  any  means. 
I am  here  to-day  to  see  about  two  young  women  that  I have  been 
asking  for  for  several  years,  and  have  not  gotten  to  come  to  us  to 
aid  in  evangelizing  a province  as  large  as  New  Jersey,  with  no 
women's  work  done  in  it  practically,  except  the  little  bit  I could 
do  in  the  home.  The  men  have  come  to  the  churches,  but  the 
women  have  been  hard  to  get  at. 

But  I want  to  say  a word  about  how  Japan  to-day  is  leading 
China.  You  who  have  come  here  show  your  interest  in  Japan,  and 
Japan  to-day  is  influencing  China  in  all  departments;  in  the  military 
and  the  intellectual  spheres  she  is  displacing  other  foreigners  and 
putting  Japanese  in  their  places.  A great  many  of  the  newspapers 
in  China  are  edited  by  Japanese,  and  what  Japan  is  in  the  next  ten 
or  fifteen  years  will  influence  China  for  the  next  fifty  years.  The 
women  of  Japan  are  the  foundation  of  the  nation,  and  we  must  have 
the  mothers  as  Christians.  But  if  we  are  going  to  make  Japan  a 


400  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

power  in  the  Orient — in  China,  in  Korea,  in  Siam,  and  by  influence 
all  over  India — we  must  win  Japan  for  Christ  in  the  next  ten  or 
fifteen  years,  and  we  must  win  the  boys  in  order  to  do  that.  The 
young  men  and  women  with  whom  you  will  come  in  contact  will 
be  those  who  have  passed  the  most  strenuous  examinations  in  their 
own  schools  in  Japan.  They  sift  them,  not  because  they  are  not 
capable  of  learning,  but  because  the  schools  and  colleges  are 
crowded  beyond  all  possible  accommodation.  And  so  the  very 
pick  of  the  men  are  there  being  educated,  and  they  are  the  edu- 
cators with  whom  you  will  compete.  You  must  be  bright  and  must 
have  put  on  the  armor  of  God.  I need  not  take  time  to  say  that 
you  will  need  the  sword  of  the  Spirit,  the  shield  of  faith,  the  helmet 
of  salvation,  and  have  your  feet  shod  with  the  preparation  of  the 
Gospel  of  peace.  And  you  must  be  men  of  prayer  and  of  spiritual 
power,  or  else  you  will  meet  with  the  same  condemnation  which 
a good  many  of  the  older  missionaries  are  meeting  in  Japan.  They 
say,  “O  yes,  you  do  it  pretty  well,  but  not  quite  as  it  ought  to  be 
done  by  the  men  who  come  to  Japan.”  The  Japanese  are  saying 
that  to  us,  and  we  must  meet  their  requirements,  if  we  wish  to  influ- 
ence Japan  and  win  China. 


THE  IMPORTANCE  OF  JAPAN’S  HOMES 

MISS  FANNY  E.  GRISWOLD,  MAEBASHI 

I want  to  speak  a few  words  about  the  importance  of  work  for 
the  home  in  Japan.  Last  fall  my  attention  was  called  to  an  article 
in  the  “Hibbert  Journal,”  entitled  “Is  the  Moral  Supremacy  of  Christ- 
endom in  Danger?”  and  the  attitude  which  the  writer  took  was 
that  the  moral  successes  that  Japan  has  gained  in  the  last  war  are 
due  to  Buddhism.  While  we  all  know  that  Japan  owes  a great  deal 
in  the  past  to  Buddhism,  I think  we  also  know  that  her  present  suc- 
cesses are  due  in  very  large  part  to  the  direct  work  of  missions 
and  to  the  Christian  civilization  that  is  pouring  into  Japan.  Yet  it 
seems  to  me  that  she  has  put  on  this  civilization  like  a beautiful 
dress;  and  I know  many  Japanese  who  have  told  me  that  Japan  is 
the  only  country  that  has  Christian  civilization  and  is  not  Christian. 

As  I go  in  and  out  among  the  Japanese  homes  that  thought 
grows  on  me.  There  are  many  things  about  the  homes  that  are 
beautiful,  but  there  is  a great  deal  of  incompleteness,  a great  deal 
of  sin  and  misery;  and  the  thing  that  Japan  needs  most  is  the 
Christian  home.  When  I think  of  my  own  home,  and  when  I see 
the  homes  of  others  here,  and  compare  them  with  some  of  the  homes 
of  Japan,  there  is  a great  contrast.  We  know  that  it  is  a funda- 
mental principle  of  ethics  that  the  state  cannot  rise  any  higher  than 


THE  IMPORTANCE  OF  JAPAN  S HOMES 


401 


its  homes;  and  if  we  want  to  save  Japan  we  must  save  the  homes; 
and  the  Japanese  wish  their  home  life  improved.  They  know  that 
it  is  not  what  it  ought  to  be,  and  I have  more  requests,  while  travel- 
ing about  the  country,  to  speak  on  the  home  than  on  almost  any 
topic.  The  Japanese  have  read  or  heard  about  the  English  home 
and  the  American  home,  and  they  think  that  we  know  the  secret 
of  it.  Perhaps  they  have  been  in  missionary  homes,  and  have  seen 
how  different  they  are  from  their  own.  As  they  wish  to  know  about 
the  subject,  that  makes  a very  good  opportunity  to  teach  Jesus 
Christ  as  the  foundation  of  the  home. 

There  are  a great  many  ways  to  bring  about  the  establishment 
of  the  Christian  home  in  Japan,  and  the  first  way,  I think,  is  by 
teaching  the  girls.  In  Japan  we  have  splendid  government  schools 
for  girls.  The  government  spends  more  money  and  can  give  better 
facilities  than  we  missionaries,  and  in  many  respects  they  are  better 
than  our  schools.  But  they  are  not  Christian  schools,  and  if  we 
want  to  have  Christian  homes  in  the  future,  we  must  educate  girls 
as  Christians  who  shall  be  the  founders  of  those  homes.  In  Japan 
there  is  a great  call  for  teachers  for  those  schools  ; and  in  doing  work 
of  that  kind  a young  lady  multiplies  her  life  many  times,  because 
all  those  girls  will  go  out  to  be  centers  of  Christian  influence.  If 
they  do  not  have  homes  of  their  own,  they  will  teach  other  girls  how 
to  have  homes. 

There  is  another  aid  in  this  direction,  training  women  who 
shall  spend  their  lives  in  building  up  the  Christian  home;  but  we 
have  called  a long  time  for  ladies  to  do  that  work — it  is  work  an 
angel  might  covet  to  do — and  we  cannot  find  any  one  willing  to 
undertake  it. 

Then  there  is  the  kindergarten.  We  need  ladies  who  shall  be 
kindergarten  training  teachers.  I think  you  can  hardly  realize  how 
important  the  kindergarten  is  in  Japan.  The  little  children  go 
home  from  it  to  influence  the  whole  household,  for  it  is  true  there 
that  “a  little  child  shall  lead  them.” 

Again,  there  is  the  evangelistic  work  in  which  a woman  may 
engage.  That  means  that  she  may  travel  about,  visiting  Christian 
workers  and  encouraging  the  girls  who  graduate  from  Christian 
schools;  but  we  are  having  difficulty  in  carrying  out  this  work  for 
want  of  help.  A lady  may  travel  through  Japan  from  north  to  south 
all  alone,  and  not  meet  with  any  inconvenience.  She  will  be  treated 
as  well,  or  better,  than  she  would  be  treated  in  her  own  country. 
She  can  do  any  form  of  work  for  which  she  is  fitted,  and  find  an 
open  door  everywhere. 

There  are  other  forms  of  work  that  may  be  mentioned.  The 
Young  Men’s  Christian  Association  has  been  so  successful  in  Japan, 
especially  in  the  late  war,  that  the  Young  Women’s  Christian  Asso- 
ciation is  making  a fine  start  there.  Then  there  is  the  Women’s 
Christian  Temperance  Union  work,  which  reaches  the  homes  in  a 


402  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 


very  important  way.  I think  that  if  America  and  England  were  to 
do  no  more  for  Japan,  if  they  should  cease  work  there  from  to-day, 
still  Christianity  will  spread  in  Japan;  and  I think  that  in  the  end 
Japan  would  become  Christian.  It  does  not  depend  wholly  on  us, 
but  I think  that  it  is  our  privilege  to  work  in  Japan  and  bring  in 
a spiritual  Christianity.  We  have  higher  ideals  concerning  what 
the  home  ought  to  be  than  the  Japanese  have,  and  if  we  can  intro- 
duce these  ideals  into  the  Empire,  it  is  a good  work,  and  we  can  do 
no  better  than  that. 

Mrs.  Clark  has  spoken  about  the  people  who  are  needed  in 
Japan.  Anyone  who  desires  to  see  the  same  form  of  Christianity 
that  he  observes  in  America  transplanted  in  Japan,  and  who  will 
feel  grieved  if  that  form  does  not  materialize,  is  not  the  man  to  come 
to  Japan.  We  want  the  man  and  the  woman  who  rejoice  in  what 
the  Spirit  of  God  does,  whatever  form  it  may  take.  It  was  only  a 
few  days  ago  that  I had  a letter  from  Japan  concerning  church 
unity.  I was  very  much  interested,  and  that  work  of  God  has  stirred 
my  very  soul.  I hope  that  some  of  you  who  are  willing  to  co- 
operate with  the  Japanese,  who  will  approach  the  work  in  a friendly 
spirit,  who  are  willing  to  work  hard,  and  sometimes  to  seem  not 
to  work  at  all,  and  who  are  willing  at  all  times  to  work  with  the 
Japanese,  and  even  under  them — you  are  the  ones  whom  we  want 
in  Japan. 


WORK  OF  THE  AMERICAN  BIBLE  SOCIETY  IN  JAPAN 

THE  REV.  JOHN  FOX,  D.D.,  NEW  YORK 

I am  very  happy  indeed  to  bear  my  testimony,  but  will  be  very 
brief,  because  I think  all  of  us  here  want  to  hear  from  the  mission- 
aries. You  know  that  there  has  always  been  a very  extensive  desire 
for  the  Scriptures  in  Japan,  but  perhaps  there  never  was  such  an 
opportunity  as  now.  It  is  worth  while  to  remember  that  one  of 
the  early  converts  was  a Japanese  military  official,  who  found  a 
little  Bible  floating  in  the  water  in  the  harbor  of  Nagasaki,  as  he 
was  patroling  around  the  English  war  vessels  to  keep  any  one  from 
landing  contrary  to  the  orders  of  the  government.  Though  he  was 
not  able  to  read  it,  his  curiosity  was  aroused,  and  he  found  a Dutch 
interpreter  who  could  make  it  plain.  He  soon  received  the  mes- 
sage of  the  book,  and  afterward  that  man  and  his  family  came  to 
Dr.  Verbeck  and  were  baptized.  That  was  simply  one  case  of 
the  bread  cast  on  the  waters.  It  is  an  old  Bible  Society  story. 

I think  you  will  be  interested  if  I tell  what  has  been  done  in 
reaching  the  soldiers.  These  women  in  Japan  have  done  wonderful 
work  for  them;  they  have  sent  comfort  bags  by  the  tens  of  thou- 


WORK  OF  THE  AMERICAN  BIBLE  SOCIETY  IN  JAPAN  403 


sands  into  the  camps  of  the  soldiers.  These  bags  contained  all  the 
little  necessities  that  the  soldier  boy  wants  in  camp,  together  with 
the  Gospel  of  Luke.  I have  a letter  here  from  a vice-admiral  in 
the  Japanese  navy,  addressed  to  Rev.  Henry  Loomis,  our  agent  in 
Yokohama,  which  I will  read.  “Dear  Sir:  I beg  to  thank  you  for 
the  gift  of  Bibles  for  the  Japanese  navy.  I have  given  orders  to 
have  them  at  once  sent  to  the  seat  of  war.”  These  books  were  sent 
on  the  warships  and  to  the  army,  and  so  from  the  sands  of  Man- 
churia to  the  warships  in  Port  Arthur  harbor  the  Gospel  message 
was  carried  without  any  missionary.  Here  is  a letter  from  one  of 
the  soldiers,  which  tells  its  own  story.  It  is  addressed  to  the  Bible 
House  in  Yokohama.  “Dear  Sirs:  I beg  to  thank  you  for  the  kind 
visit,  and  present  of  a New  Testament,  made  by  a member  of  vour 
Society  yesterday.  On  my  way  to  China,  while  waiting  in  the 
harbor  of  Osaka,  I found  a copy  of  the  book  and  read  it  again  and 
again.  I was  severely  wounded  in  the  battle  of  Nan  Shan,  one 
bullet  piercing  my  abdomen.  I prayed  with  all  my  heart  and  then 
began  to  recover.  I was  taken  to  this  hospital  to  undergo  medical 
treatment  here.  The  object  of  my  writing  to  you  is  to  ask  you  to 
admit  me  into  your  holy  Society.”  I could  tell  you  of  another  case, 
though  I do  not  have  the  letter.  A young  Japanese  had  both  his 
eyes  shot  out  in  his  first  battle,  and  in  despair  he  was  going  to  kill 
himself  at  once.  Someone  saved  him  from  that  sin,  and  he  was  car- 
ried to  a hospital,  where  his  eyes  were  opened  to  the  light  of  the 
Word ; and  it  is  one  of  the  sights  of  that  hospital  to  see  that  blind 
man  preaching  Christ  as  the  light  of  the  world  to  his  own  comrades. 
We  have  circulated  during  the  last  ten  years  over  a million  copies  of 
the  Scriptures  in  Japan — just  our  own  Society — and  then  there  are 
the  British  and  Scotch  Bible  Societies.  I am  happy  to  bear  this 
testimony,  and  hope  you  young  people  will  not  forget  our  work. 
Some  of  you  may  not  be  called  to  be  missionaries,  but  you  may 
be  colporteurs.  I should  like  to  have  a good  number  of  workers 
to  go  out. 


THE  OPPORTUNITY  FOR  TEACHERS  IN  JAPANESE 
GOVERNMENT  SCHOOLS 

MR.  V.  W.  HELM,  M.A.,  TOKYO 

I wish  to  speak  very  briefly  on  one  single  opportunity  that  has 
come  in  connection  with  the  student  work  of  the  Association  in 
Japan  in  the  government  schools.  The  young  men’s  work  began 
about  eighteen  years  ago,  when  it  was  desired  to  have  foreign 
teachers  in  the  government  schools,  and  the  missionaries  sent  a re- 
quest to  Mr.  Moody,  at  Northfield,  that  teachers  might  be  sent  from 


404  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

the  United  States.  Mr.  Moody  turned  the  request  over  to  Mr.  R.  C. 
Morse,  of  the  International  Committee.  As  a result,  fourteen  teach- 
ers were  sent  out.  Then  came  the  reaction,  that  period  of  self- 
sufficiency,  during  which  most  of  the  teachers  from  foreign  nations 
were  dismissed. 

There  has  come  a righting  of  things  within  the  last  six  years, 
and  now  no  Japanese  scholar  is  regarded  as  competent  to  teach 
English,  no  matter  how  well  versed  he  may  be  in  it.  Just  as  in 
the  best  American  universities  we  have  a Frenchman  for  the  head 
of  the  French  department,  and  a German  at  the  head  of  the  Ger- 
man department,  so  there  came  the  desire  for  foreign  teachers. 
There  had  been  some  very  sad  experiences  in  some  of  the  govern- 
ment schools  through  the  picking  up  of  “beach-combers” — stranded 
tourists — the  idea  being  that  anyone  born  in  England  or  America 
could  teach  English.  In  many  cases,  from  the  immoral  lives  of  the 
teachers,  it  was  worse  than  having  no  teacher  at  all;  and  when, 
four  years  ago,  the  Minister  of  Education  decided  to  remodel  the 
government  schools,  it  was  recommended  that  they  should  secure 
foreign  teachers  of  English.  Accordingly,  he  came  to  Mr.  Miller, 
of  the  American  Legation,  and  said,  “Do  you  think,  if  we  should 
ask  for  young  men  to  teach  in  our  schools,  we  could  find  an  ade- 
quate supply?”  Mr.  Miller  consulted  with  Mr.  Fisher  and  myself, 
as  secretaries  of  the  Association,  and  we  assured  him  that  there 
were  a large  number  of  young  men  whose  hearts  were  yearning  to 
come  out  to  Japan,  and  we  undoubtedly  could  secure  teachers  who, 
from  the  standpoint  of  ability  and  character,  could  fill  these  places 
satisfactorily.  Three  men  came  out  first,  then  half  a dozen;  and 
to  make  the  story  short,  we  have  twenty-one  government  school 
positions  filled  by  Young  Men’s  Christian  Association  teachers,  all 
Christian  men,  graduates  of  Canadian  and  American  colleges  and 
universities.  Some  of  them  are  volunteers;  and  while  in  the  class- 
room they  have  no  opportunity  for  religious  instruction,  yet  in  their 
own  homes,  in  Bible  classes,  and  the  like,  they  have  every  opportu- 
nity possible  given  to  them  for  working  with  the  students.  Last 
year  almost  a thousand  students  were  enrolled  in  the  Bible  classes 
conducted  by  these  twenty-one  teachers,  a great  arm  of  the  Christian 
service  in  Japan. 

These  Bible  classes  are  not  forced  on  the  students.  Six  of  the 
twentv-one  teachers  have  English  Bible  classes  for  the  Japanese 
teachers  in  the  schools.  They  meet  in  the  homes  of  the  teachers. 
I received  only  the  other  day  a letter  from  one  of  these  young  men 
who  last  year  had  300  of  his  own  pupils  in  Bible  classes,  to  whom 
he  teaches  English  and  the  Bible.  I was  in  his  home  last  October, 
on  my  way  from  Manchuria,  and  had  the  privilege  of  helping  or- 
ganize a Young  Men’s  Christian  Association  with  thirty-six  mem- 
bers, six  of  them  active.  All  six  had  become  Christians  in  the  three 
months  that  that  man  had  been  there.  In  order  to  become  associate 


UNIQUE  IMPORTANCE  OF  JAPAN 


405 


members  they  had  to  sign  the  pledge  to  give  up  tobacco,  wine,  and 
immorality.  I received  a letter  day  before  yesterday  that  twenty 
more  young  men  in  that  school  had  been  led  to  Jesus  Christ  by 
that  one  teacher. 

We  are  looking  for  men  of  the  right  stamp — strong  physically 
and  intellectually  and  spiritually.  We  are  not  going  to  have  a 
very  large  increase  in  the  number  of  teachers  immediately,  because 
the  stringent  financial  conditions  incident  to  the  war  will  permit 
of  no  large  expansion  in  the  Educational  Department.  We  have 
two  or  three  positions  open  from  time  to  time,  and  we  expect  within 
three  or  four  years  that  there  will  be  a considerable  number  of 
places  open.  Mrs.  Clark  has  truly  said  that  Japan  is  a nation  where 
the  students  will  be  either  the  peril  of  the  country  or  its  salvation. 
We  invite  you  to  enter  this  open  door  in  Japan. 


THE  UNIQUE  IMPORTANCE  OF  JAPAN  AS  A MISSION 

FIELD  TO-DAY 

MR.  R.  S.  MILLER,  TOKYO 

There  are  three  or  four  facts  that  seem  to  me  to  explain  the 
unique  importance  of  Japan  as  a mission  field  to-day,  some  of  which 
have  been  already  mentioned  by  preceding  speakers,  and  which  I 
will  do  little  more  than  allude  to. 

The  first  reason  why  Japan  is  of  strategic  importance  to-day  is 
the  fact  that  the  average  educated  man  there  is  a man  without  re- 
ligion. The  old  religions  are  losing  their  hold  upon  the  educated 
classes,  and  the  new  is  making  slow  but  sure  progress.  They  have 
reduced  Shintoism — the  old,  indigenous  religion— to  but  little  more 
than  a form  of  court  ceremonial;  with  all  its  shrines,  and  with  all 
its  multitudinous  priests,  it  is  of  but  little  force  in  the  religious  life 
of  the  people  to-day.  Confucianism,  which  for  centuries  has  molded 
Japanese  character,  and  which  has  for  its  groundwork  the  teachings 
of  Bushido,  is,  I regret  to  say,  passing  away.  I have  heard  the 
older  men  repeatedly  say  that  the  type  of  manhood  which  was 
developed  bv  Confucianism  and  by  Bushido,  to  their  regret,  is 
fast  passing  away.  Buddhism,  the  national  religion  of  Japan,  has 
left  the  high  estate  of  her  noble  philosophy  and,  by  lending  herself 
to  the  superstition  of  the  people,  has  to  a large  extent  lost  her  hold 
on  the  educated  classes.  We  find  then,  as  regards  the  old  faiths, 
that  Japan  is  practically  without  a religion.  As  to  Christianity,  I 
suppose  the  facts  and  statistics  are  too  familiar  to  you  to  need  re- 
peating. The  largest  estimate  I know  of  to-day  for  the  number 
of  Christians,  including  the  Greek,  Roman,  and  Protestant  Chris- 


406  students  and  the  modern  missionary  crusade 

tians  in  Japan,  is  200,000.  Multiply  that,  if  you  will,  by  five  to  get 
the  Christian  community',  Christian  constituency,  and  you  have 
about  one  million  out  of  forty-five  or  six  millions  of  people.  Chris- 
tianity is  slowly  but  surely  winning  its  way. 

A second  reason  why  Japan  is  important  to-day  as  a strategic 
center  is  that  now,  as  never  before,  there  is  an  open  door.  Owing 
to  the  great  religious  revival  that  swept  over  the  country  in  the  past 
years,  and  to  the  practical  work  during  the  recent  war  done  in  vari- 
ous ways  by  the  Bible  Societies,  the  Young  Men’s  Christian  Asso- 
ciations, the  Red  Cross,  and  other  societies,  the  heart  of  the  Japanese 
people  is  opened  as  never  before  to  Christianity.  We  have  suc- 
ceeded, I am  sure,  in  driving  a wedge  into  the  very  heart  of  the 
Japanese  nation  by  the  work  which  has  been  done  for  her  army. 
They  have  been  quick  to  draw  that  conclusion.  They  have  seen 
that  the  motive  behind  all  the  sacrifice  which  has  been  made  by 
Christians  for  the  Japanese  army  has  been  the  love  of  Christ. 

One  other  reason,  and  the  last  which  I will  mention,  is  the 
position  which  Japan  holds  as  regards  Korea  and  China.  That  only 
needs  to  be  stated.  I will  not  attempt  to  demonstrate  the  influence 
which  Japan  is  bound  to  exert  on  the  Orient.  I will  only  point 
out  that  trade  is  not  the  only  thing  that  follows  the  flag.  The  ideals 
and  the  institutions  of  Japan  are  bound  affect  the  whole  conti- 
nent of  Asia;  and  if  we  get  at  the  spirit  which  pervades  the  institu- 
tions of  Japan,  I think  we  can  see  that  ethically  they  are  very  largely 
Christian.  The  Prime  Minister,  in  a recent  interview,  stated  that 
the  educational  system  was  from  the  West.  It  is  true  of  her  consti- 
tution, which  guarantees  freedom  of  religious  belief,  freedom  of 
person,  freedom  of  property,  and  freedom  of  speech.  It  is  true  of 
her  courts  of  law  and  her  codes  of  laws.  But  if  Japan,  who  is  bound 
to  exercise  an  influence  upon  the  East,  whose  institutions  are  so  far 
Christian,  is  thoroughly  Christianized,  she  will  exert  a more  pow- 
erful influence  upon  the  East  because  those  forces  which  are  Chris- 
tian are  strengthened.  That  is  to  my  mind  the  great  reason  why 
to-day  Japan  is  such  a strategic  position.  If  we  are  to  meet  the 
opportunity,  if  we  are  to  make  the  influence  what  it  should  be,  we 
will  strengthen  all  these  powers  which  go  to  build  up  Christian 
institutions  in  that  Empire. 


THE  ESSENTIAL  FOR  KOREA’S  UPLIFTING 


THE  REV.  W.  B.  HUNT,  PYENG  YANG 

Some  missionaries  are  said  to  have  very  long  faces.  The  only 
reason  why  missionaries  should  have  long  faces  is  the  fact  that 
they  are  continually  seeing  sin,  as  we  do  not  see  it  here  in  the  home 
land.  Day  after  day  we  see  it  clearly  and  distinctly — godlessness, 
sin.  It  is  sin  that  keeps  you  and  me  from  obeying  Jesus  Christ.  It 
is  sin  that  makes  the  heathen  world  black. 

Only  twenty-two  years  ago  that  little  country  of  Korea  was  in 
a midnight  blackness  that  kept  out  even  the  starlight.  To-day 
the  darkness  is  broken,  and  the  dawn,  with  its  little  streaks  of  light, 
has  come.  Yes,  the  Sun  of  Righteousness  has  come  to  Korea;  but 
it  only  shows  us  more  clearly  the  clouds. 

I will  not  speak  this  afternoon  for  Korea  any  more  than  for 
Japan,  or  China,  or  the  rest  of  the  world.  I come  to  bear  testimony 
of  that  which  I have  seen  of  God’s  power  to  change  men  and  bring 
them  out  of  darkness  into  light.  We  who  have  had  an  education 
believe  that  education  is  a necessity.  I believe  in  it,  but  it  is  not 
the  essential.  The  essential  thing  in  our  characters,  and  in  the 
character  of  any  man,  is  Jesus  Christ.  From  what  I have  seen  in 
Korea,  I know  this  to  be  a fact.  Now  we  have  Jesus  Christ;  they 
have  Him  not.  This  is  the  reason  for  our  obeying  the  command, 
“Go  ye  into  all  the  world.”  That  call  and  that  command  are  en- 
forced by  the  character  and  the  success  of  your  missionaries  in 
Korea.  Glance  for  a moment  at  this  little  map  of  the  northwestern 
part  of  Korea.  You  see  the  little  red  crosses,  each  one  of  which 
denotes  a regular  meeting  place  or  church  in  that  part  of  Korea, 
the  work  of  the  last  eleven  or  twelve  years.  Friends,  the  way  to 
evangelize  the  world  is  to  evangelize  the  world.  Education  must 
follow,  but  evangelization  is  what  the  Lord  commanded,  and  that 
is  the  supreme  business  of  the  Church.  But  do  not  think  for  a 
moment  that  I am  calling  now  for  professional  preachers.  It  is 
for  witnesses  of  Jesus  Christ.  The  best  education  that  you  can  get 
is  none  too  much,  but  it  is  nevertheless  most  essential  that  we  be 
known  as  men  who  are  endued  with  the  power  of  Jesus  Christ.  It 
will  enable  us  to  do  the  little  things  to  help  the  men  who  are  in  the 
greatest  need. 

As  to  the  character  and  success  of  that  work,  let  me  give  one 

407 


408  students  and  the  modern  missionary  crusade 

illustration  to  clinch  the  fact  that  God  can  use  any  man.  We  had 
a fisherman,  not  like  Peter  a natural  born  leader,  always  ready  and 
quick  to  come  forward,  but  a man  who  was  typical  of  that  poor 
Korean  people,  that  ignorant  and  degenerate  people.  Yet  this  man 
without  the  least  idea  of  leadership  a few  years  ago  came  to  be  a 
believer  in  Jesus  Christ.  I met  him  just  about  eight  years  since 
for  the  first  time.  That  man,  by  his  belief  in  Jesus  Christ,  has 
risen  from  being  a man  who  did  not  know  the  alphabet,  from  being 
a man  of  no  influence  in  his  community,  to  being  respected  by 
several  churches  in  the  small  towns  of  several  circuits,  and  his  word 
in  the  councils  of  the  Church  is  always  listened  to.  He  has  come 
to  be  a man  who  can  interpret  the  Word  of  God,  not  eloquently, 
but  in  such  a way  that  it  commands  respect. 

The  character  of  the  work  in  Korea  is  this:  We  do  not  have 
there  an  educated  Church,  as  you  use  the  phrase;  but  we  do  have  a 
Church  educated  in  the  Word  of  God  and  in  the  doing  thereof.  You 
know  that  education  is  of  value  to  just  the  extent  that  we  use  that 
education,  or  that  it  impels  us  to  do  some  great  good  for  others. 
That  Church  to-day  in  the  northwestern  part  of  Korea  is  able  to 
transform,  not  only  individuals  here  and  there,  not  only  to  raise 
up  leaders  for  North  Korea,  but  it  is  raising  up  a people  which 
just  now,  by  Japan’s  taking  from  that  nation  its  government,  and 
possibly,  in  the  future,  its  land,  so  that  the  people  must  be  scattered, 
may  be  used  to  help  solve  the  Eastern  problem. 


WOMAN’S  WORK  IN  KOREA 

MISS  LULU  E.  FREY,  SEOUL 

Except  for  the  unparalleled  opportunity  and  the  easy  access 
which  we  have  to  the  hearts  and  the  homes  of  the  people  in  Korea, 
I do  not  know  that  woman’s  work  presents  any  phase  that  is  pe- 
culiar to  that  land. 

You  all  know  just  what  the  condition  of  woman  is  in  non- 
Christian  lands.  Women’s  work  in  Korea  appeals  to  us  because 
of  woman’s  great  need.  She  receives  no  welcome  at  birth,  and  no 
love  in  life,  and  she  has  no  hope  in  death.  The  birth  of  a girl  baby 
is  cause  for  mourning;  and  if  she  survives  the  neglect  of  her  baby- 
hood she  is  either  sold,  or  given  in  marriage  at  a very  early  age, 
or  perhaps  she  is  sent  to  her  prospective  mother-in-law’s  house  to 
be  trained.  Her  work  there  is  little  less  than  that  of  a slave.  Her 
place  in  life  is  supposed  to  be  that  of  the  cook,  of  the  one  who  sews, 
or  does  any  of  the  household  duties.  She  is  always  at  the  command 
of  the  father,  or  the  brother,  or  the  husband,  to  do  whatever  they 


woman’s  WORK  IN  KOREA 


409 


bid  her  do.  She  is  never  taught  like  her  brothers;  in  fact,  she  is 
taught  that  she  has  not  the  power  to  learn.  So  she  remains  in  igno- 
rance. She  has  nothing  to  think  about  all  day  long  except  the 
household  duties,  or  perhaps  the  gossip  she  may  hear  from  neigh- 
bors. Her  life  is  spent  largely  within  the  walls  of  the  house  where 
she  lives  and  works  day  by  day,  for  in  Korea  we  have  the  seclusion 
of  women.  She  has  no  hope  for  the  future;  she  has  no  knowledge 
of  Christ.  She  grows  very,  very  tired  of  this  narrow  life,  and  it  is 
not  an  uncommon  thing  at  all  for  her  to  commit  suicide  in  some  way, 
either  by  drowning  or  by  taking  opium,  or  by  some  other  means,  in 
order  to  end  the  misery  of  this  loveless  life  which  she  has  led. 

Now,  while  the  work  appeals  to  us  because  of  the  great  need 
of  Korean  women,  it  also  attracts  and  holds  us  because  of  the  trans- 
forming power  which  we  see  manifested  to  meet  the  Korean 
woman’s  need.  She  finds  that  she  has  a soul,  a soul  so  precious  that 
One  died  to  save  her.  She  finds  that  she  has  a mind  and  that  she 
can  learn  even  as  the  men  can.  Though  she  may  be  fifty  or  sixty 
years  old,  she  learns  to  read,  and  thus  she  can  understand  what 
God’s  will  is  concerning  her.  She  finds,  too,  that  she  incurs  per- 
secution for  Christ’s  sake,  and  with  these  persecutions  she  finds  she 
can  be  victorious  through  Him.  She  finds  that  she  has  a Friend 
in  sorrow. 

I would  like  to  give  you  one  illustration  that  comes  to  me.  As 
I was  going  along  a country  road  one  day,  I saw  a woman  going 
along  with  a hoe,  and  behind  her  was  a man  with  a burden  on  his 
back;  and  this  burden,  as  we  drew  closer,  we  saw  to  be  the  form 
of  a baby.  It  was  wrapped  up  according  to  the  custom.  They 
climbed  the  hill  and  put  the  burden  on  the  ground,  and  the  mother 
threw  herself  upon  the  dead  form  of  the  child  and  cried  out  her 
broken  heart,  while  the  father  began  to  dig  the  grave.  We  tried 
to  comfort  her  the  best  we  could,  but  her  grief  seemed  too  deep, 
and  she  did  not  understand  that  Christ  was  the  only  one  who  could 
comfort  her.  The  following  Sunday  I saw  in  our  meeting  one  of  our 
women  who  had  been  a Christian  only  about  six  months,  a woman 
who  had  been  told  by  her  neighbors  that  if  she  became  a Christian 
a very  dangerous  spirit  would  haunt  her  and  bring  calamity  to  her. 
She  did  not  falter,  but  by  and  by  her  only  child,  a little  girl,  whom 
she  dearly  loved,  was  taken  from  her.  This  Sunday,  as  she  stood 
with  the  tears  streaming  down  her  face,  she  told  how  the  beautiful 
little  girl  had  died,  but  that  she  did  not  grieve  so  much,  because, 
as  she  said,  “I  am  going  to  meet  her  there  with  Jesus.”  I could 
not  but  think  of  that  other  woman  whom  I saw  heart-broken  on  the 
mountain-side  just  a few  days  before. 

The  transforming  power  of  Christ  is  not  only  evident  in  the 
heart  life,  but  it  goes  out  into  the  life  of  the  family.  In  some  cases 
whole  families  in  Korea  have  been  brought  to  Christ,  and  in  such 
cases  it  makes  a great  difference  in  the  family  life  and  in  the  atti- 


410  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 


tude  of  the  men  toward  the  women.  They  have  learned  to  look  to 
the  foreign  teacher  and  to  copy  him  in  his  way  of  treating  the  wife 
and  the  children,  and  the  missionary’s  home  becomes  a model. 

I must  speak  a word  concerning  the  methods  used  to  reach 
these  women.  We  have  in  our  churches  a place  where  the  women 
can  sit  unobserved  during  the  services.  In  some  churches  they 
have  a curtain  down  the  center,  and  the  women  sit  on  one  side  and 
the  men  on  the  other.  Sometimes  the  building  is  in  the  form  of 
an  L,  and  the  women  sit  in  one  part,  with  the  men  in  the  other.  For 
the  evangelistic  work  we  have  Christian  Bible  women  who  go  into 
the  homes  and  carry  the  message  with  them.  Then  there  is  our 
dispensary  work,  where  women  come  for  the  healing  of  the  body 
and  learn  to  know  of  Christ,  the  Great  Physician.  The  native  Chris- 
tians, with  the  love  of  Christ  in  their  hearts,  carry  the  message  into 
the  homes  and  to  their  friends  and  neighbors.  Often  inquirers 
come  to  our  homes  and  ask  the  way  of  salvation.  This  suggests 
that  the  printed  page  is  not  to  be  despised,  because  in  a great  many 
cases  souls  are  brought  to  a knowledge  of  Christ  through  that 
agency.  This  in  turn  suggests  the  great  problem  that  confronts 
us  now,  namely,  the  education  of  the  women.  They  are  hungry 
and  thirsty  for  knowledge.  As  soon  as  the  knowledge  of  Christ 
comes  into  their  hearts  they  wish  to  know  right  away  how  to  read 
the  Bible.  The  majority  of  them  cannot  read  at  all.  To  this  end 
we  have  day  schools  for  the  little  children  and  Bible  classes  for  the 
training  of  those  whom  we  wish  to  become  workers.  For  the  great 
mass  of  women  who  want  to  learn,  classes  are  organized,  and  once 
or  twice  a year  in  the  large  centers,  these  are  held,  and  the  women 
come  to  them  from  remote  places.  One  woman  came  273  miles  that 
she  might  study,  walking  all  the  way,  and  carrying  on  her  back  the 
rice  which  she  intended  to  eat  while  there.  Some  mothers  come 
with  their  babies  on  their  backs.  You  can  understand  from  this 
how  eager  they  are  to  learn  and  what  obstacles  they  overcome. 

The  work  in  Korea  has  been  called  the  miracle  of  modern  mis- 
sions. Two  decades  ago  the  work  was  organized  and  the  seed  sown 
has  brought  forth  so  marvelously  that  to-day  we  are  embarrassed 
by  success.  Every  worker  in  Korea — north,  south,  east,  and  west — 
is  singing  the  reapers’  song.  Yet  there  are  in  Korea  countless  fields 
of  this  ripened  grain  still  ungarnered,  and  I have  been  wondering 
as  I have  looked  into  your  faces — just  as  was  said  by  the  missionary 
from  Japan — who  is  to  be  responsible  for  these  ungarnered  fields. 


KOREAN  OPPORTUNITIES  AND  NEEDS 


THE  REV.  W.  B.  SWEARER,  SEOUL 

The  opportunities  and  needs  of  Korea  are  great.  First,  let  me 
mention  the  opportunities. 

1.  The  people  number  twelve  millions,  scattered  over  a terri- 
tory about  the  size  of  Pennsylvania  and  New  York  and  evenly  dis- 
tributed over  the  land,  not  in  large  centers,  but  in  small  villages. 
The  people  are  therefore  very  easy  to  reach,  and  we  are  not  con- 
fronted with  great  municipal  difficulties.  Again,  I want  you  to 
notice  the  Koreans  are  but  one  people  speaking  one  language  from 
north  to  south,  from  east  to  west.  A preacher  can  speak  in  the  same 
tongue,  be  understood,  and  do  effective  work  in  any  part  of  the  land. 

2.  In  the  second  place,  there  is  entire  freedom  in  religious 
matters  throughout  Korea,  with  no  official  interdiction. 

3.  In  the  third  place,  unlike  Japan  we  have  no  infidel  litera- 
ture. Not  a page  of  such  literature  has  yet  been  scattered  in  Korea, 
while  there  has  been  a great  amount  of  Christian  literature  supplied. 
Twenty  years  ago  there  was  no  such  literature;  now  there  are  120 
books  and  tracts  and  the  New  Testament  has  been  translated. 

4.  In  the  next  place,  we  notice  that  the  religions  of  Korea 
are  dead.  Confucianism,  ancestor  worship,  Buddhism,  worship  of 
spirits,  and  other  great  religions  are  dead.  Sometimes  when  we 
recall  the  words — 

“In  the  Cross  of  Christ  I glory, 

Towering  o’er  the  wrecks  of  time; 

All  the  light  of  sacred  story 

Gathers  round  its  head  sublime,” 

we  think  that  the  “wrecks”  are  the  wrecks  of  nations  which  have 
crumbled  before  the  eternal  cross;  but  I like  to  think  of  them  as  the 
wrecks  of  the  great  religions  of  antiquity  which  have  been  unable  to 
withstand  the  power  of  the  cross.  All  over  Korea  are  these  wrecks ; 
wrecks  of  Buddhism  are  scattered  in  the  valleys,  and  temples  are 
crumbling  into  dust.  I entered  one  of  these  temples  and  inquired 
its  history,  and  they  told  me  that  at  one  time  10,000  monks  wor- 
shiped Buddha  before  its  shrines;  now  there  are  less  than  a hundred, 
and  all  about  in  that  territory  Christian  churches  are  springing  up, 
and  the  people  have  the  love  of  Christ  Jesus  shining  in  their  souls. 
Confucianism  and  ancestor  worship  from  China  are  foreign  to  that 


412  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 


people.  They  are  weak  and  unable  to  satisfy  the  hearts  of  these 
people.  An  old  man  came  to  me  and  said:  “For  many  years  I have 
sought  light.  For  twenty  years  I have  journeyed.  I went  into 
Buddhist  temples  and  cried,  ‘O  Buddha,  give  me  light  and  rest,’  and 
there  was  no  answer.  I went  down  before  my  ancestors’  graves  and 
cried,  ‘O  great  departed  spirits,  give  me  light  and  peace,’  and  there 
was  no  answer.  I cried  to  the  great  spirits  in  water  and  air,  in  land, 
in  the  trees  and  mountains,  and  there  was  no  answer,  and  now  you 
have  come  and  you  have  preached  to  me  Christ  Jesus  and  now  I 
have  light  and  peace,  and  all  is  at  rest.  Soon  you  will  go  to  your 
native  land,  and  I will  go  to  the  Heavenly  Kingdom.”  Surely  the 
cross  of  Christ  is  being  influential  in  the  lives  of  these  people.  Spirit 
worship  is  falling  before  Christianity,  like  rotten  trees  before  a 
great  storm. 

Korea  without  religion  waits  for  the  Christian  religion,  calls 
for  Christ  Jesus,  and  is  receiving  Christ  Jesus;  but  how  insufficient 
is  the  force  we  have  in  the  field  to  win  this  land  for  Christ  Jesus! 
The  call  to  you  is  seen  in  the  opportunity,  in  the  openmindedness 
of  the  people.  They  are  ready  to  receive  the  Gospel;  they  listen  so 
gladly  to  the  story  and  tell  it  over  and  over  again,  and  it  spreads  from 
mouth  to  mouth  and  from  village  to  village  all  over  that  great  nation. 
The  work  is  growing  so  rapidly  that  one  society  has  had  to  tell  its 
men:  “Do  not  go  into  that  region;  we  cannot  follow  you  up  fast 
enough.”  If  there  is  any  one  thing  which  hurts  it  is  to  have  to 
abandon  work  which  we  have  opened  up.  In  one  district  where  we 
had  500  converts,  we  were  unable  to  remain,  and  they  were  left  with 
nobody  to  bring  them  on  into  the  light.  One  man  who  worked  in 
that  section  three  years  had  1,500  converts.  Seven  years  ago  we 
went  out  there,  and  within  seven  years  had  enrolled  5,000  converts 
and  organized  over  a hundred  churches.  That  land  is  waiting  for 
the  Gospel;  there  is  no  difficulty  in  winning  converts  by  the 
thousands. 

I want  you  to  remember  another  fact,  namely,  that  we  are 
founding  missions  out  there  which  are  self-supporting.  Some 

70.000  people  have  accepted  the  Gospel  out  of  twelve  millions. 
Eleven  millions  more  have  not  heard  the  Gospel  of  Christ;  and  if 
you  consider  this,  you  will  see  how  powerful  the  self-supporting 
Church  will  become.  In  our  own  denomination  last  year,  by  our 

14.000  converts,  more  than  7,000  yen  were  given  in  support  of  the 
work.  If  the  American  Church  of  twenty  millions  would  give  in  the 
same  proportion,  we  would  have  $60,000,000.  This  is  the  type  of 
Christian  Church  that  is  being  planted  in  Korea;  and  we  are  build- 
ing chapels  which  support  the  helpers  and  teachers  and  pay  for 
their  supplies  of  tracts  and  books.  In  one  place  where  they  built  a 
chapel  there  was  a debt  of  $50,  and  they  did  not  know  what  to  do. 
They  prayed  about  it  and  finally  one  man  said,  “I  will  pay  that,” 
and  he  did  so.  The  missionary  went  to  that  mlan’s  home,  and  what 


KOREAN  OPPORTUNITIES  AND  NEEDS  413 

do  you  suppose  he  found?  The  most  valuable  thing  in  the  Korean 
man’s  work  is  his  ox.  He  plows  his  little  piece  of  land  with  this 
ox  and  so  gets  his  living.  When  the  missionary  went  over  to  see 
that  man,  he  found  the  father  and  himself  and  his  brother  plowing 
the  land ; only  where  the  ox  should  have  been  were  the  two  brothers, 
and  the  father  held  the  handles  of  the  plow;  they  were  plowing  up 
the  field,  laboring  for  Christ  Jesus.  Friends,  it  seems  to  me  that 
beside  these  two  men  there  was  another  One  there  who  once  said, 
“My  yoke  is  easy,  and  my  burden  is  light.”  Christ  Jesus  was  a 
yoke-fellow  with  them.  These  people  have  given  themselves  to  the 
Lord.  May  God  help  us  to  reach  that  place  where  we  can  give 
everything,  including  ourselves,  for  the  salvation  of  these  people. 


LATIN  AMERICA 

Is  There  a Call  to  Labor  for  Latin  America? 
Practical  Difficulties  in  Answering  the  Call 
The  Call  from  the  Woman  and  Children 
Answer  to  the  Call 
Methods 
Some  Results 

Work  on  the  Western  Coast  of  South  America 
Tidings  from  Cuba 

Summing  Up  the  Latin  American  Situation 


IS  THERE  A CALL  TO  LABOR  FOR  LATIN  AMERICA? 


THE  REV.  JOHN  GAW  MEEM,  B.S.,  BRAZIL 

I hope  in  the  short  time  allotted  me  that  I may  be  able  to  show 
you  that  there  is  a call  to  work  in  Latin  America. 

In  the  first  place,  we  should  remember  that  the  so-called  Latin 
American  peoples — and  I speak  more  particularly  about  Latin 
America  than  about  the  Philippines — are  being  formed  on  Ameri- 
can soil  of  many  immigrants  from  Europe.  While  the  Spanish 
and  Portuguese  elements  predominate,  still  they  are  peoples  from 
many  different  nations.  There  is  a call  in  this  fact,  if  it  can  be  shown 
that  they  need  the  Gospel.  Again,  in  almost  every  one  of  the  South 
American  republics  we  find  that  they  have  decreed  liberty  of  con- 
science. What  a challenge  there  is  in  this  to  a Bible-reading  Chris- 
tianity, when  the  rulers  of  nations  thus  declare  and  pronounce  in 
favor  of  liberty  of  conscience  and  freedom  of  religious  opinion!  It 
is  a challenge  to  Protestant  Christianity  to  go  in  and  give  the  very 
opportunity  that  the  leaders  of  those  nations  seem  to  think  it 
necessary  to  offer.  Beyond  this  fact,  we  find  another  one,  which 
is  the  strongest  of  all,  namely,  that  already  Latin  America  is 
nominally  Christian.  However  much  any  one  may  sympathize  with 
the  doctrines  of  the  Roman  Catholic  Church,  still  I wish  to  assure 
you  who  have  never  seen  that  Church  in  its  workings  out  there, 
that  you  can  form  no  conception  whatever  of  the  state  of  things 
there  by  what  you  see  of  that  Church  here  in  America,  or  even  in 
England.  The  two  organizations  would  seem  to  be  entirely  dis- 
tinct, so  different  are  they  in  their  outcome.  When  we  examine 
into  the  state  of  things  in  South  America,  we  find  that  the  large 
majority  of  those  who  should  be  upright  leaders  are  men  who  are 
just  the  contrary — men  who  are  careless  of  their  morals  and  of  the 
vows  that  they  have  taken  upon  them.  Then  it  is  a fact  which 
cannot  be  proclaimed  too  often,  that  the  Bible  is  a book  practically 
and  almost  literally  unknown  in  the  larger  part  of  South  America. 
Who  can  estimate  or  weigh  the  immense  and  far-reaching  import- 
ance of  this  one  fact?  Just  think!  Less  than  four  years  ago,  in  the 
great  city  of  Pernambuco,  Brazil,  the  Roman  Catholic  Bishop  had 
the  Bibles  gathered  up  throughout  that  city  and  piled  in  the  public 
square;  and  there,  within  sound  of  the  electric  gong  of  the  trolley, 
under  those  wires  that  are  the  symbol  of  American  progress  and 

417 


418  students  and  the  modern  missionary  crusade 

of  this  electrical  age,  the  Word  of  God  was  burned — to-day,  on 
American  soil!  Is  this  not  a call  to  Protestant  Christianity  that 
derives  its  whole  life  and  inspiration  from  that  same  book? 

Again,  we  find  that  in  those  South  American  countries  it  is 
probable  that  the  Roman  Catholic  Communion  will  stay  for  all  time. 
I am  not  one  of  those  who  believe  that  it  will  ever  be  entirely  up- 
rooted. Granted  that  it  will  remain  there,  then  what  ought  to  be  the 
duty  of  those  who  contemplate  the  uplifting  and  the  Christianization 
of  South  America?  If  that  Church  must  continue  to  exist  side  bv 
side  with  others,  then  certainly  it  is  far  more  desirable  from  every 
standpoint,  that  it  should  have  at  least  the  purity  that  it  has  in  this 
country  and  England,  rather  than  that  it  should  remain  as  we  see  it 
to-dav  in  utter  degradation  and  corruption. 

But  the  deepest  call  that  is  voiced  by  these  South  American 
nations  is  the  appeal  that  comes  from  the  hearts  of  those  who  have 
never  known  Protestantism,  who  have  never  yet  opened  God’s 
Word  and  read  it  for  themselves.  From  those  hearts  comes  a pro- 
test against  what  they  have  seen,  against  that  travesty  of  religion  in 
God’s  name;  and  so  we  find  all  over  those  republics  thousands  of 
men  and  women  who  have  turned  away  from  Roman  Catholicism 
heart-sick.  That  call  should  stir  every  heartstring. 

Those  nations  that  are  civilized  and  are  making  progress,  that 
are  bound  to  influence  the  future  of  this  American  continent,  should 
not  be  left  without  the  opportunity  of  reading  for  themselves  God’s 
Word  and  of  accepting  the  faith  which  is  most  in  accord  with  their 
minds  and  with  their  hearts.  To  so  neglect  them  is  a procedure 
that  is  not  worthy  of  those  who  are  trying  to  evangelize  the  world. 
And  yet  we  find  that  in  proportion  to  the  number  of  those  who  go 
out  as  missionaries,  South  America  has  been  strangely  neglected 
in  point  of  new  recruits.  Moreover,  from  some  points  of  view,  we 
have  a constituency  that  should  be  attended  to  more  quickly,  because 
those  peoples  are  making  progress  in  material  things.  They  are 
rapidly  working  out  solutions  of  governmental,  political,  and  edu- 
cational problems. 

In  Brazil,  about  which  I can  speak  more  particularly,  we  find 
to-day  a nation  intellectually  and  spiritually  at  sea.  It  appears  to 
be  a nation  that  has  waked  up  from  a long  and  profound  sleep.  Its 
people  are  examining  everything  that  comes  before  them : Positivism, 
that  travesty  on  the  name  of  religion,  the  writings  of  Herbert 
Spencer,  Spiritualism — all  are  examined  with  equal  fairness,  so  to 
speak.  When  we  see  them  eager  to  examine,  to  weigh,  and  to  study, 
is  there  not  a call  in  this  to  Protestant  Christianity  to  give  them  in 
larger  measure  than  ever  the  Bible,  and  to  offer  them  churches  in 
which  they  can  find  a spiritual  home,  each  according  to  the  form  of 
communion  which  is  most  acceptable  to  his  own  heart? 

It  is  true  that  in  South  America  we  have  not  so  much  need  of 
industrial  missions;  but  because  of  that,  should  those  progressive 


ANSWERING  LATIN  AMERICANS  CALL  419 

republics  that  need  the  Gospel  be  left  to  die  by  the  roadside?  They 
are  wounded,  sore,  and  sick.  Must  they  be  neglected  while  we  go 
to  all  other  parts  of  the  world,  leaving  them  there  because  they  bear 
the  Christian  name?  It  is  true  that  medical  missions  are  not  so 
much  needed  in  South  America  as  in  other  parts  of  the  world.  Is 
that  a sufficient  reason  for  leaving  those  souls  there  to  die,  when 
our  Lord  said : “They  that  be  whole  need  not  a physician,  but  they 
that  are  sick.  ...  I am  not  come  to  call  the  righteous,  but  sin- 
ners to  repentance.”  From  every  missionary  who  has  been  in 
Brazil,  or  in  any  part  of  South  America,  the  testimony  is  unanimous, 
that  these  people  are  spiritually  sick,  and  they  are  fast  falling  away 
into  atheism  and  materialism  and  everything  of  that  sort. 

When  we  find  down  there  those  souls  for  whom  Christ  died  and 
which  are  just  as  precious  in  His  sight  as  any  others  on  the  face  of 
the  earth,  why  should  we  not  urge  the  Student  Volunteer  Move- 
ment to  take  South  America  more  generously  into  its  designs ; 
not  that  a single  thing  should  be  done  to  diminish  what  is  being 
done  for  other  lands,  but  that  there  should  be  a greater  impulse  and 
a greater  enlistment  also  for  those  neighbors  of  ours  who  are  just 
across  the  equator.  Dear  friends,  whether  I have  been  able  to  set 
the  situation  before  you  clearly  or  not,  one  thing  I do  know,  that 
after  fifteen  years’  experience  and  study  of  these  people,  I can  say 
that  there  is  a call  in  the  name  of  Cod  to  Protestantism  to  labor  on 
behalf  of  South  America. 


PRACTICAL  DIFFICULTIES  IN  ANSWERING  THE  CALL 
FROM  LATIN  AMERICA 

THE  REV.  A.  W.  GREENMAN,  PH.D,,  ARGENTINA 

To  tell  of  the  splendid  victories  of  mission  effort  in  those  sunny 
south  lands  would  be  a far  more  congenial  errand.  Yet  what  wise 
man,  intending  to  build  a tower,  sitteth  not  down  first  and  counteth 
the  cost?  Surely  it  ought  to  be  profitable  for  the  coming  leaders 
of  the  missionary  hosts  to  get  a glimpse,  hurried  though  it  be,  of 
some  of  the  tremendous  problems  before  them  in  Latin  America,  and 
of  the  need  of  much  more  aggressive  and  far-reaching  plans  of 
campaign.  Anything  like  a complete  treatment  of  the  subject  is  not' 
expected  in  the  few  moments  at  my  disposal. 

A very  fundamental  difficulty  arises  at  the  outset  from  the  wide 
range  and  magnitude  of  the  work  to  be  done.  If  the  whole  field  is 
to  be  reached,  about  all  the  grades  of  human  society  to  be  found 
under  any  sky  have  to  be  dealt  with,  from  a half  naked,  superstitious 
Indian  to  the  manly,  large-brained,  alert  managers  of  world-wide 


420  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

enterprises,  amid  as  ceaseless  a drive  and  with  as  many  modern 
facilities  at  their  command  as  if  they  were  in  Paris  or  Berlin. 

I.  Notice  how  the  distribution  of  the  people  bears  on  the 
matter.  Of  the  61,000,000  inhabitants  of  Latin  America,  including 
the  Latin  West  Indies,  4,500,000  occupy  Cuba,  Haiti,  San  Domingo, 
and  Porto  Rico,  with  a total  area  of  75,000  square  miles  and  an 
average  of  sixty  persons  to  the  mile.  Then  18,500,000  live  in  the 
Latin  states  lying  between  us  and  the  Isthmian  Canal,  covering 

970.000  miles  of  territory  and  having  nineteen  people  to  the  square 
mile.  And,  finally,  the  magnificent  southern  continent  with  its 

7.650.000  miles  of  area,  has  the  remaining  thirty-eight  millions. 
That  spacious  home,  prepared  of  God  for  the  Latin  race  of  the  fu- 
ture just  as  surely  as  the  larger  part  of  this  continent  was  reserved 
by  His  appointment  for  the  Anglo-Saxon,  contains  now  only  an 
average  of  five  inhabitants  to  the  square  mile.  Yet,  even  so,  it  is 
as  well  settled,  so  far  as  averages  go,  as  the  Dakotas  and  Colorado. 

The  habits  of  the  colonizers,  the  natural  highways,  and  the  in- 
security of  country  life  have  brought  a goodly  proportion  of  the 
people,  much  more  so  than  here,  into  densely  populated  cities  and 
towns  with  their  contiguous  districts.  Examples  are  Mexico  City, 
Havana,  Rio  de  Janeiro,  Santiago,  and  Buenos  Aires,  situated 
mostly  along  the  sea  coast  and  easy  of  access,  with  the  less  import- 
ant places,  down  to  remote  and  scattered  villages,  following  the  same 
general  law.  In  most  of  the  southern  countries,  however,  and  at  no 
very  great  distance  from  the  more  populous  centers,  there  stretch 
away  into  the  interior  and  up  into  the  foothills  of  the  gigantic  moun- 
tains vast  expanses,  dotted  at  long  intervals  with  a rude  town,  a 
group  of  huts,  or  traversed  only  by  semi-civilized  or  roving  bands. 
Such  is  Brazil,  with  four-fifths  of  its  area,  it  is  said,  still  occupied  by 
the  Indians. 

And  those  Indian  tribes,  extending  from  Tierra  del  Fuego  up 
through  the  heart  of  the  continent,  along  both  sides  of  the  Andes 
and  the  Sierras  of  Mexico  to  our  very  doors,  numbering  all  the  way 
from  six  to  fifteen  millions — the  patient  burden-bearers  of  the  con- 
tinents and  children  of  the  survivors  of  the  rapacious  cruelty  of  the 
conquerors — what  a field,  as  yet  practically  unreached,  for  explora- 
tion, for  colportage,  for  reduction  of  languages  to  written  symbols, 
and  for  educational,  evangelistic,  and  medical  effort.  Then  the 
peon  of  Mexico  and  the  roto  of  Chili  represent  other  millions  of 
the  mixed  races,  that  in  many  parts  are  in  a kind  of  semi-vassalage 
to  their  employers  and  in  complete  slavery  to  vice  and  intemperance. 
Even  that  hardy  and  fearless  lord  of  the  pampas,  the  gaucho,  is  fast 
degenerating.  And  all  of  these,  with  the  lower  classes  in  the  popu- 
lous parts,  are  scarcely  touched,  though  most  of  the  converts  have 
come  from  the  latter.  They  also  largely  supply  the  great  illiterate 
host,  which  comprises  from  fifty  per  cent,  of  the  population  in 
Argentina  to  eighty-five  per  cent,  in  Mexico,  Then  remember  the 


ANSWERING  LATIN  AMERICA’S  CALL  421 

wealthy  and  educated  classes  that  own  and  govern  and  the  immense 
foreign  colonies  in  many  cities,  Buenos  Aires  for  instance,  with 
300,000  Italians,  or  in  the  country,  as  the  100,000  Germans  in  south- 
ern Brazil,  and  one  may  get  some  idea  of  the  diverse  elements  to  be 
dealth  with  and  the  magnitude  of  the  problem  involved  in  winning 
the  people  of  Latin  America  to  Christ.  Reflect  also  that  only  in 
a few  of  the  larger  cities  and  towns  has  the  work  been  established 
and  is  being  prosecuted  on  a permanent,  comprehensive,  and  ag- 
gressive basis,  and  that  enormous  masses  have  not  even  been  ap- 
proached thus  far.  Does  not  the  greatness  of  the  task  almost  appall? 
To  be  sure — and  God  be  praised  for  it — there  are  60,000  living 
epistles,  members  of  the  evangelical  churches.  They  are  a noble, 
godly  company  of  real  saints,  not  wooden  or  dead  ones.  Yet  they 
are  only  one  in  a thousand  of  those  whom  the  Master  seeks  and 
who  have  as  much  need  of  Him  as  ourselves.  Thank  God  for  the 
beginning,  but  forget  not  that  it  is  only  a beginning. 

II.  Another  difficulty  that  will  help  account  for  many  strange 
things  in  the  life  and  habits  of  the  people  in  different  sections,  es- 
pecially among  the  Indians,  is  the  prevalence  of  paganism.  Dr. 
Dwight,  in  his  “Blue  Book  of  Missions,”  credits  Bolivia,  Ecuador, 
and  Peru  with  over  800,000  pagans,  or  nearly  twelve  per  cent,  of  the 
total  population  of  those  three  republics.  It  is  to  be  supposed  that 
these  figures  include  only  those  practicing  the  crass  idolatry  which 
Romanism  encountered  at  the  time  of  the  Conquest.  Yet,  even  so, 
there  would  be  several  million  to  add  to  this  number  from  the  re- 
publics of  Mexico,  Central  and  South  America — tribes  and  peoples 
that  are  uncatalogued,  almost  unknown.  But  it  is  in  a less  rude 
form  than  that  of  the  uncivilized  inhabitants  that  paganism  has  per- 
meated and  affects  to  a greater  or  less  degree  the  thought  and  life 
of  the  nearly  two  score  millions  of  mixed  races  in  all  of  those  lands. 

Obliged  by  force  of  arms  at  the  time  of  the  Conquest  to  abandon 
the  old  shrines,  they  only  transferred  their  outward  allegiance  to 
the  new  images,  their  hearts  being  far  from  them;  and  in  place  of 
the  priests  of  the  old  faiths,  who  by  their  religion  and  customs  exer- 
cised control  in  all  their  principal  affairs,  they  had  to  accept  the 
black-robed  priests  of  the  new.  Forty  years  ago  Maximilian’s 
chaplain,  Abbe  Domenech,  declared  that  “the  majority  of  the  Mexi- 
cans were  semi-idolators.”  And  Mr.  W.  E.  Curtis  describes  how, 
only  five  or  six  years  ago,  in  La  Paz,  Bolivia,  at  the  close  of  the 
morning  mass  in  the  cathedral,  the  Indians  began  in  front  of  its 
very  doors  their  dances  and  other  rites  which  have  come  down  from 
the  days  of  the  Incas.  Such  sights  are  familiar  to  travelers  and  mis- 
sionaries in  many  countries  of  Latin  America.  Almost  within  the 
sound  of  the  bells  of  that  most  beautifully  decorated  fane  in  the  two 
Americas,  the  great  cathedral  of  Puebla,  whose  columns  and  altars 
are  covered  with  choicest  onyx,  the  idolatrous  customs  of  the  origi- 
nal inhabitants  were  carried  on  until  a short  time  ago.  The  old 


422  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

pagan  practices  are  unreproved  and  even  winked  at  by  the  Roman 
clergy.  Thus  the  multitudes  of  the  mixed  races  are  to  a consider- 
able degree  born  and  raised  in  an  atmosphere  and  life  full  of  the 
old  idolatrous  ideas  and  sentiments,  either  from  the  old  unbaptized, 
or  the  new  “baptized  paganism.”  “Rome  does  hold  up  Christ? 
Yes,  but  what  a Christ.  A helpless  infant  in  a mother’s  arms,  a 
helpless  man  hanging  dead  upon  a cross,  a helpless  wafer  in  a 
priest’s  hand;  an  unattainable  Christ,  except  as  brought  by  priest 
and  Mother;  nof  a living,  risen,  present  Savior  of  men.” 

This  semi-paganism  in  religious  matters,  together  with  the 
scandalous  conduct  of  the  clergy,  have  borne  their  proper  fruit — a 
complete  divorce  between  morals  and  religion.  Indeed,  in  many 
communities  religion  is  not  supposed  in  the  popular  mind  to  have 
anything  to  do  with  the  moral  life.  Pope  Leo’s  encyclical  to  the 
clergy  of  Chili  in  1897  needs  no  additional  words  to  describe  the 
awful  condition  of  things,  “In  every  diocese  the  ecclesiastics  break 
over  all  bounds  and  give  themselves  to  manifold  forms  of  sensual- 
ity.” To  proclaim,  then,  the  regenerative  and  spiritual  work  of 
Christ  is  like  speaking  to  them  in  an  unknown  tongue,  because  it 
is  in  no  way  associated  with  a clean,  wholesome,  Christ-like  life. 
The  priests  themselves  usually  possess  but  the  dimmest  conception 
of  what  it  means  to  be  “born  again,”  and  this,  though  they  may  be 
partially  familiar  with  the  language  of  piety  and  Scripture.  As  for 
the  refined,  wealthy,  and  educated  classes,  among  whom  are  many 
most  excellent  and  lovable  people,  they  would  not  be  expected  to 
exhibit  moral  and  spiritual  perceptions  superior  to  those  of  their 
religious  leaders.  So  while  many  women  show  splendid  devotion  to 
Romanism,  the  men  tolerate  but  do  not  follow  the  priest.  And  sad- 
der than  all  because  of  its  dark  prophecy  for  the  future,  the  students 
in  the  universities,  like  their  European  leaders,  take  the  road  to 
atheism  and  materialism. 

III.  A third  difficulty  comes  from  the  failure  of  so  many  of 
our  home  people  to  understand  the  real  character  and  work  of  the 
Roman  Catholic  Church  outside  of  the  United  States.  Here,  under 
the  powerful  spur  of  a public  sentiment,  which  in  religious  matters 
is  evangelical,  and  in  sharp  competition  with  other  denominations 
for  public  favor,  many  of  the  Romanist  clergy  and  laity  come  into 
a friendly  attitude  toward  Protestants.  Others  pose  for  policy’s 
sake  as  the  admirers  and  advocates  of  free  institutions  and  religious 
toleration.  So  thousands  of  unsuspecting  and  uninformed  members 
of  our  churches  judge  of  Romanism  in  Latin  America  by  what  they 
see  of  it  here,  and  consider  missions  to  Papal  lands  as  unwarranted 
and  even  impertinent  intrusions,  and  therefore  withhold  the  support 
accorded  to  all  other  missionary  enterprises. 

Let  such  persons  be  reminded  that  the  Roman  Catholicism  seen 
by  the  public  here  is  as  different  from  that  which  the  public  of  Latin 
America  has  usually  seen  and  known  as  light  is  from  darkness. 


ANSWERING  LATIN  AMERICANS  CALL  423 

Likewise  that  the  Romanism  of  Italy  is  so  much  inferior  to  the 
Yankee  type  that  the  Papal  authorities  there  fear  the  “Americanism” 
in  their  Church  here  more  than  the  black  plague.  Let  them  know 
that  the  awful  story  of  Cuba  and  the  Philippines  has  been  repeated 
to  a greater  or  less  extent  in  every  country  of  Latin  America  and  is 
being  repeated  now  where  the  clergy  dare  to  do  so. 

Closely  related  to  this  is  the  impression  that  the  Latin  peoples 
are  by  their  very  racial  characteristics  unfitted  for  the  reception  of 
the  simple  truths  of  the  Gospel;  that  they  will  never  be  reached 
except  by  a religion  which  appeals  to  them  in  sumptuous  forms  and 
magnificent  movement  of  worship;  and  that  consequently  our  plain, 
evangelical  preaching  and  worship,  with  the  pure  life  and  noble 
ideals  of  Protestantism,  will  be  so  much  labor  lost. 

To  all  such  objectors,  let  the  unvarnished  facts  of  the  advance 
of  our  missions  in  those  lands  be  given.  Let  them  consider  that, 
though  the  converts  have  to  come  up  through  a kind  of  double  con- 
version from  a coarse  paganism  through  and  out  of  a paganized 
Christianity,  and  though  they  must  worship  in  the  humblest  man- 
ner, suffer  ostracism  and  persecution  even  to  the  death,  neverthe- 
less, tried  as  by  fire,  they  have  proven  real  gold.  Let  them  know 
that  the  very  simplicity  of  the  evangelical  message,  worship,  and  life 
attracts  them,  and  that  to  be  able  to  know  Christ  themselves  with- 
out any  kind  of  intermediaries  is  their  pearl  of  possessions. 

So  Latin  America  is  not  of  necessity  nor  naturally  any  more  the 
home  of  Pope  and  pagan  than  were  Britain  and  the  United  States. 
Give  them  the  Bread  of  Life,  and  under  constantly  bettering  condi- 
tions of  political  and  social  freedom,  the  desert  will  blossom  and 
nations  be  born  in  a day. 

Finally,  the  question  of  the  greater  expensiveness  of  mission 
operations  in  Papal,  over  those  in  pagan  and  heathen,  lands  leads 
many  to  give  their  support  to  the  latter  fields.  The  sharp  differences 
in  the  cost  of  the  very  same  items  in  the  same  mission  is  a stumbling 
block  to  others-  A student’s  support  in  one  part  of  Latin  America 
costs  $60  and  in  another  $100.  An  adobe  hall  in  a small  village  may 
be  erected  for  $100,  while  a chapel  accommodating  a like  number  in 
a town  will  require  $1,000;  and  a complete  plant  in  a great  city 
will  need  just  as  much  as  if  it  were  in  one  of  our  great  cities  here. 
Such  facts  are  not  on  sober  second  thought  to  be  wondered  at  in 
missions  covering  parts  of  two  continents  and  neighboring  islands. 
As  one  advances  toward  the  South  from  the  denser  populations  to 
the  sparsely  settled  countries,  the  cost  of  transportation  increases, 
there  are  fewer  manufactories,  and  also  a larger  immigration  and 
growth  of  great  cities  has  added  to  every  item  in  mission  expendi- 
ture. The  fact  to  be  remembered  in  all  such  circumstances  is,  that 
despite  the  more  or  less  heavy  outlays  compared  with  the  expense  of 
the  same  work  in  other  fields,  there  are,  so  far  as  I know,  no  mis- 
sions to-day,  except  those  in  Protestant  Europe,  where  as  a whole 


424  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 


there  is  such  a high  measure  of  self-support  obtained  in  proportion 
to  the  membership  and  annual  grants  from  the  home  boards  as  in 
Latin  America.  The  expenditure  may  seem  large,  but  the  returns 
even  in  a material  way  are  magnificent.  When  one  considers  how 
all  of  that  vast  field  is  entering  upon  a period  of  startling  transforma- 
tions and  that  even  now  the  modern  methods  of  education  and  new 
social,  political,  and  commercial  life  are  putting  some  of  those  lands 
into  a very  ferment  of  activity,  the  importance  of  the  present  mo- 
ment for  the  planting  of  New  Testament  Christianity  in  their  midst, 
with  all  that  it  may  mean  for  their  future  prosperity,  cannot  be  over- 
estimated. If  into  our  own  country  should  pour  the  immigration 
from  Europe  in  the  same  proportions  as  it  has  gone  into  Brazil  and 
Argentina  in  recent  years,  we  should  have  15,000,000  a year  instead 
of  the  million  that  is  frightening  our  statesmen. 

As  a young  giant,  ignorant  of  his  strength,  so  have  those  fair 
lands  lain  nearly  lifeless,  while  their  younger  brother  of  the  North, 
heeding  the  voice  of  the  Father  above,  has  hastened  along  his 
career  of  undreamed  triumphs,  overcoming  every  opposing  obstacle 
in  material  and  political  development.  They  are  beginning  to  ex- 
amine the  withes  that  have  bound  hands  and  feet;  now  the  drowsy 
eyes  are  opening;  they  feel  the  warm  blood  of  life  coursing  as  never 
before.  They  are  stumbling  to  their  feet ; and  when  once  they  fully 
understand  what  their  brother  up  here  has  been  doing,  they  will  leap 
forward  into  such  marvelous  material  developments  in  all  that 
make  great  nations  that  only  our  own  prosperity  shall  have  sur- 
passed theirs. 

Romanism  has  failed  in  the  greatest  opportunity  of  her  history. 
As  France  has  deserted  the  Papacy,  so  will  these  younger  daughters 
of  Papal  America  leave  the  amiable  prisoner  of  the  Vatican.  Shall 
those  splendid  peoples,  great  nations  of  the  near  future,  be  left  for 
the  empire  of  the  evil  one?  or  shall  they  be  taken  by  the  Churches 
of  Christ  as  another  gem  for  His  crown? 

A few  months  ago  I asked  the  secretary  of  one  of  the  great 
mission  boards  to  tell  me  what  he  considered  their  most  prosperous, 
all-round  mission.  After  a moment’s  pause,  he  named  one  of  their 
great  missions  in  Papal  lands.  Thus  mission  experts  are  beginning 
to  recognize  the  splendid  success  and  marvelous  opportunities  which 
Papal  lands  afford.  So  let  our  prayers  and  wealth  and  choicest 
treasure  of  young  manhood  and  womanhood  be  lavished,  not  alone 
on  the  multitudes  of  the  Orient  and  the  Dark  Continent,  but  more 
than  ever  before,  because  riper  and  readier  than  ever  before,  upon 
Latin  America  and  the  great  Papal  lands. 


THE  CALL  FROM  THE  WOMEN  AND  CHILDREN  OF 
LATIN  AMERICA 

MISS  LAYONA  GLENN,  BRAZIL 

A few  years  ago  the  whole  civilized  world  was  horrified  as  the 
intelligence  flashed  over  the  telegraph  wires  that  a noble  Christian 
woman  had  been  seized  by  a band  of  highwaymen  and  was  a pris- 
oner. All  over  the  world  this  news  went,  and  prayers  went  up  from 
every  quarter  of  the  globe.  In  our  own  land  the  interest  was  such 
that  the  diplomatic  service  of  the  United  States  had  to  be  put  in 
motion.  So  great  was  the  sympathetic  interest  that  in  a short  time 
the  ransom  demanded  for  that  woman  was  on  the  way  to  save  her. 
No  labor,  no  expense  was  spared,  until  Miss  Stone,  whom  we  all  are 
glad  to  count  among  the  number  of  our  delegates  here,  stood  a free 
woman,  at  liberty  to  come  to  her  native  land.  All  of  us  rejoiced 
over  that. 

But,  friends,  I come  to  bring  to  you  a sadder  picture  to-day.  I 
come  to  bring  you  a picture,  not  of  a Christian  woman  who  in  lay- 
ing down  her  life  would  enter  through  the  portals  of  the  grave  into 
heaven.  I come  to  present  a picture  of  darkness,  not  of  one  woman, 
but  of  millions  of  women,  bound  hand  and  foot  by  the  bonds  of  su- 
perstition and  ignorance.  When  I present  to  you  to-day  the  women 
of  Latin  America,  I do  not  include  simply  the  women  of  Mexico, 
Brazil,  Bolivia,  and  Peru,  or  all  of  South  America ; I do  not  present 
to  you  merely  the  women  of  the  Philippines ; I present  to  you  every 
woman  in  all  the  world  that  is  bound  down  by  the  bonds  of  Rome, 
that  is  held  in  the  grasp  of  the  power  of  a corrupt  priesthood. 

The  women  of  Brazil,  where  my  work  has  been,  have  no  liberty. 
We  are  supposed  to  be  on  a continent  of  light  and  liberty.  As  you 
have  heard,  their  senators  have  demanded  liberty  of  thought,  liberty 
of  conscience,  and  they  take  it.  But  what  about  their  women  ? They 
are  still  held  in  the  grasp  of  the  priesthood;  they  do  not  dare  to 
open  their  mouths  against  what  the  priests  say ; they  do  not  venture 
to  take  up  this  blessed  old  Book  and  read  it.  It  is  a closed  volume 
to  them.  And  even  if  they  were  allowed  to  take  up  the  Bible  and 
read  it,  how  many  of  them  do  you  think  could  do  so  ? This  is  a stu- 
dent body  from  all  the  leading  institutions  of  our  land,  and  we  know 
how  general  education  is  here ; but  what  will  you  think  when  I tell 

425 


426  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

you  that  not  five  per  cent,  of  the  women  in  Brazil  can  read  and 
write  to-day?  There  is  a large  number  in  the  aggregate,  because 
we  count  eighteen  millions  there.  A large  number  are  finely  edu- 
cated women,  beautiful  in  their  character,  who  have  withdrawn  from 
under  the  yoke  of  the  Church ; but  what  have  they  in  its  place  ? 
They  have  nothing  better  to  turn  to.  They  have  thrown  that  over, 
and  of  the  educated  women  in  Brazil  nine-tenths  are  atheistic,  or 
spiritualistic,  or  positivist,  just  as  the  men  are. 

But  what  about  that  other  greater  mass  of  women?  I think 
that  it  might  almost  be  said  that  in  Latin  America  Catholicism  has 
not  let  these  women  advance  along  the  line  of  education.  This 
great  mass  of  women,  held  down  in  ignorance  and  superstition,  can- 
not even  lift  up  their  voices  nor  their  hands  to-day  to  ask  you  for 
help.  They  have  no  idea  of  turning  to  the  blessed  Master  for  help. 
Instead  of  turning  to  Him,  they  are  pointed  by  their  priests  to 
Mary.  If  one  has  so  much  as  the  stirring  of  conscience  that  she 
ought  to  go  to  Christ  directly  and  not  through  the  Virgin  or  the 
saints,  they  tell  her  of  a vision  that  one  of  the  saints  had — the  story 
of  “Two  Ladders.”  This  saint  had  a vision,  in  which  he  saw  two 
ladders  extending  from  earth  to  the  heavens.  One  was  a white  lad- 
der, and  at  the  head  of  that  stood  the  Virgin  Mary ; the  other  was 
a red  ladder,  at  the  head  of  which  stood  Christ.  As  he  watched,  the 
whole  world  was  struggling  to  get  up  one  or  the  other  of  those  lad- 
ders. As  he  lay  there  and  looked  up,  he  saw  that  all  of  those  that 
went  up  the  white  ladder  to  Mary,  either  reached  heaven  in  safety, 
or  with  infinite  compassion  she  reached  down  and  took  them  by  the 
hand  and  lifted  them  up  and  took  them  in  her  arms  and  presented 
them  to  our  Lord ; but  those  who  went  up  the  red  ladder  directly  to 
Christ,  either  fell  before  they  reached  the  top,  or  when  they  reached 
there,  the  blessed  Redeemer  thrust  them  down.  A man  asked, 
“What  does  it  mean  ?”  And  Christ  answered  and  said  unto  him : 
“He  that  cometh  unto  me  by  my  Mother,  I will  receive  and  in  no 
wise  cast  out;  but  he  that  cometh  in  any  other  way  is  a thief  and  a 
robber.”  And  thus  they  give  them  the  Scriptures!  If  one  happens 
to  wake  up  to  the  fact  that  they  ought  not  to  worship  images,  can 
they  turn  to  the  Commandments  and  see  “Thou  shalt  not  make 
unto  thee  any  graven  image”?  By  no  means,  because  when  they 
turn  to  their  Bible,  they  do  not  find  the  Second  Commandment. 
The  priest  would  not  dare  to  teach  them  that  Commandment;  and 
so  they  set  up  an  image  of  the  Virgin  Mary,  or  even  an  image  of 
the  blessed  Christ,  and  tell  them  to  kneel  down  and  pray  to  it.  As 
they  have  eliminated  that  from  the  Ten  Commandments,  in  order 
to  keep  the  number  intact  they  have  divided  the  Tenth  into  two. 

A nation  can  only  rise  as  high  as  its  mothers  go.  What,  then, 
can  you  expect  for  the  future  of  a nation  whose  mothers  are  held 
in  this  bondage,  whose  little  children  are  brought  up  by  women 
that  are  steeped  in  superstition,  who  know  not  what  it  is  to  speak 


ANSWER  TO  THE  CALL  FROM  LATIN  AMERICA— METHODS  427 

the  truth  to  their  children?  There  was  a little  boy  that  came  into 
my  school.  He  turned  to  his  mother  after  she  had  promised  him 
something  if  he  would  stay  there,  and  shaking  his  finger  in  her  face 
he  said : “You  know  it  is  not  so.  You  promise  it  now  because  this 
lady  is  listening,  but  when  you  get  home  you  won’t  do  it.”  And 
was  she  ashamed?  Did  her  womanhood  rise  up  and  say  that  her 
child  ought  not  to  speak  to  her  so  ? By  no  means  ; she  turned  to  me 
with  a smile  on  her  face,  and  said,  “Just  look  at  that !” 

I wish  that  I could  tell  you  more  about  the  women  and  children 
of  South  America,  but  I lack  the  time.  Christ  died  for  the  women 
of  Latin  America,  just  as  He  died  for  you.  What  are  you  doing 
for  them  ? I would  ask  you  student  volunteers  from  the  colleges  all 
over  this  country,  as  you  go  back,  not  to  forget  those  who  live  next 
door  to  you.  Do  not  forget  to  lift  up  in  prayer  to  God  from  day 
to  day  those  whose  eternal  destiny  lies  in  your  hands,  because  it  is 
North  America  that  must  save  Latin  America  through  Christ. 


ANSWER  TO  THE  CALL  FROM  LATIN  AMERICA— 
METHODS 

THE  REV.  JESSE  L.  MCLAUGHLIN,  M.A.,  MANILA 

As  I have  gone  over  the  country  for  the  last  six  or  eight  months, 
traveling  in  some  twenty-eight  states,  I have  been  wonderfully  im- 
pressed with  the  vagueness  of  what  is  meant  by  this  call ; and  I 
confess  that  I have  been  very  much  disappointed,  as  young  men  and 
young  women  have  said  to  me : “I  would  like  to  go  if  I could  only 
feel  that  I was  called.  What  do  you  mean  by  the  call?” 

Personally,  I feel  that  the  call  comes  from  God  in  a way ; and 
yet  the  call  that  I know  about,  the  tangible  call,  is  a human  affair. 
God  does  not  call ; He  commands  us.  There  is  a vision  which  I 
would  like  to  get  once  a week  that  does  me  a world  of  good.  I like 
to  close  my  eyes  and  look  back  into  the  centuries  and  see  Jesus  in  my 
imagination  holding  out  His  hand  and  calling  me.  I see  Him  dis- 
tinctly, it  seems  to  me,  and  I look  at  Him  on  Calvary.  Later  He 
leaves  the  cross  and  the  crown  of  thorns  and  the  buffeting  and  the 
spitting,  and  Jesus  is  just  ready  to  go  back  to  His  heavenly  home. 
How  His  heart  must  have  throbbed  with  joy ; how  happy  Jesus 
must  have  been.  As  He  hears  the  voices  say,  “Come  home!”  and 
sees  the  heavens  opening  and  looks  out  on  the  world  that  has  never 
heard  the  message,  Jesus  looks  down  on  the  disciples  and  says,  “Go 
ye  therefore,  . . . teaching  them  to  observe  all  things  whatso- 

ever I have  commanded  you.”  If  we  get  that  vision  of  Christ, 


428  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

there  is  not  a follower  of  Jesus  Christ  on  the  face  of  the  globe 
but  that  is  bound  to  be  a foreign  missionary ; they  will  have  to  fur- 
nish a burden  of  proof  why  they  should  not  go.  That  is  the  divine 
call  that  comes  to  me,  and  the  human  call  is  the  voice  of  the  people 
who  are  calling  us  to  come.  When  we  compare  the  calls  from  dif- 
ferent countries,  I feel  as  though  we  were  wasting  time,  because  the 
doors  of  every  country  are  open. 

Are  they  really  open  in  Latin  America?  Are  they  calling  us? 
As  I see  the  need  of  the  Filipinos,  I think  I know  something  about  it. 
There  are  inhabitants  of  300  towns  in  the  Philippine  Islands  to-day 
who  are  stretching  out  their  hands  to  America  for  Christian  mis- 
sionaries, and  there  is  not  a single  person  to  go.  Do  they  need  us? 
Are  they  clamoring?  I reply  by  telling  you  an  incident.  I sent 
a man  named  Nicholas  Zamora,  one  of  our  preachers,  out  about 
four  or  five  miles  from  the  city.  The  man  has  a good  voice;  it  is 
like  a bell,  and  you  can  hear  it  four  or  five  blocks.  They  were  sing- 
ing for  about  ten  minutes,  when  a policeman  came  along  and  rushed 
the  whole  company  off  to  jail.  We  have  a saying  in  the  Philippines 
that  our  converts  do  not  have  any  backbone  until  they  have  been  in 
jail  about  three  times.  They  did  not  have  any  regular  jail,  using 
instead  the  lower  floor  in  the  policeman’s  house.  When  they  arrived 
there,  Nicholas  said:  “Well,  we  are  here;  I guess  we  might  as  well 
do  something;”  and  they  began  to  sing  the  first  verse  of  “Nearer  my 
God  to  Thee.”  The  policeman  came  down  stairs  and  said  that  that 
singing  must  cease,  and  went  back  up  stairs.  Nicholas  said,  “I  guess 
we  might  as  well  have  the  second  verse,”  and  they  began  to  sing  it. 
The  policeman  came  down  again  in  high  dudgeon  and  berated  them 
most  vigorously;  and  having  cooled  off,  he  went  up  stairs  again. 
Nicholas  said,  “We  will  now  have  the  third  verse.”  The  policeman 
came  down  again  as  they  were  starting  in  strongly  on  the  third 
verse.  This  was  too  much  for  the  policeman,  who  said  in  anger : 
“Get  out  of  here,  and  go  right  back  to  America.  I don’t  propose  to 
have  any  psalm-singing  Methodists  in  my  jail.” 

Nicholas  went  back  home;  it  was  the  time  of  the  military 
regime.  When  he  arrived  in  town  it  seemed  as  if  all  the  military 
population  were  gathered  in  the  morning  service  for  mass.  Their 
chief  officer  was  present,  and  I,  who  was  with  Zamora,  found  him 
a fine  specimen  of  American  manhood,  about  six  feet  and  three 
inches  tall.  I told  him  my  mission,  and  he  looked  me  squarely  in 
the  face,  saying,  “Mr.  McLaughlin,  I am  sorry  that  your  men  were 
arrested  last  Sunday;  I knew  nothing  about  it.  I am  a Roman 
Catholic;  I was  born  and  reared  in  the  traditions  of  that  Church, 
and  I suppose  I shall  die  within  her  fold.  But  I want  to  tell  you  that 
my  heart  is  sick,  and  I am  ashamed  of  myself  and  of  my  Church 
when  I see  her  degradation  in  this  country.  We  can  talk  all  we  want 
to  about  putting  in  American  bishops ; but  the  only  thing  that  will 
help  my  Church  is  to  put  a Protestant  church  in  every  town  along- 


ANSWER  TO  THE  CALL  FROM  LATIN  AMERICA METHODS  429 

side  of  hers.”  It  did  me  good  to  hear  it;  it  was  the  only  time  that 
I ever  heard  a man  make  so  frank  a statement. 

I do  not  go  around  stirring  up  quarrels  with  that  splendid  old 
Church ; but  we  need  to  sound  the  tocsin  of  liberty,  for  they  need  us. 
Did  you  never  hear  the  passionate  cry  that  comes  from  a people 
who  sought  for  peace  and  found  it  not  ? the  yearning  cry  that  comes 
from  people  who  yearn  for  peace  and  find  it  not?  Do  you  realize 
the  longing  that  comes  from  people  who  have  sought  for  joy  and 
found  it  not,  and  the  burning  heart  desire  of  people  who  sought 
through  every  tradition  of  their  Church  to  see  the  face  of  the  living 
Christ,  and  saw  instead  a lot  of  useless  intermediary  agencies  that 
have  destroyed  the  vitality  of  religion?  Do  they  need  us?  If  there 
is  a call  that  comes  up  from  God’s  earth  to-day  for  the  truth  and 
liberty  of  the  Gospel,  it  comes  from  the  people  upon  whom  the 
shackles  of  Roman  tradition  have  been  chained. 

Let  me  give  you  another  incident ; I think  it  will  illustrate  the 
whole  proposition.  When  holding  services  in  a little  chapel  in  the 
edge  of  Manila,  we  had  a young  convert  named  Candido,  about  nine- 
teen or  twenty  years  old,  in  charge.  We  had  to  meet  out  under  the 
trees,  and  there  was  an  old  man  who  lived  close  by  where  we  were 
holding  the  services — an  old  gambler,  sixty  years  old,  named  Mar- 
celina.  Of  all  the  vile  brutes  I ever  saw,  that  old  Marcelina  was 
the  worst.  He  would  go  at  night,  and  while  we  were  holding 
services,  he  would  throw  stones  and  brickbats.  If  there  ever  was 
a devil  incarnate,  he  was  one.  We  had  patience  with  him  for  a long 
time.  One  day  Candido  came  into  my  office  and  sat  down  in  a 
chair  and  was  looking  greatly  discouraged.  Finally  he  said : “What 
shall  we  do  with  that  old  Marcelina  ? He  came  in  last  night  and  hit 
one  of  the  little  girls  on  the  head  with  a stone,  and  she  is  seriously 
injured.”  I replied:  “I  don’t  know  what  you  ought  to  do.  I be- 
lieve if  Jesus  were  on  earth,  He  would  pray  for  that  old  man.” 
“That  is  a doctrine  which  you  don’t  find  until  you  take  the  Gospel,” 
he  answered.  “With  us,  it  is  an  eye  for  an  eye  and  a tooth  for  a 
tooth,  and  stab  the  other  fellow  in  the  back.”  It  cheered  my  heart 
to  hear  that  little  fellow  say  that.  He  went  out  and  gathered  twelve 
or  thirteen  young  men  in  a room  as  a praying  band,  and  for  two 
long  months,  they  met  every  single  night  to  pray  for  the  conversion 
of  that  old  man.  Marcelina,  hearing  of  it,  came  up  and  asked,  “What 
are  you  doing?”  “We  are  praying  for  you,  that  God  will  give  you 
love  in  your  heart.”  He  rushed  out,  raving  and  swearing,  and  the 
next  time  they  held  a service,  he  threw  clubs  and  stones.  Still  the 
boys  did  not  give  up.  After  that  Marcelina  could  not  sleep ; and 
one  night  he  got  up  when  everybody  else  was  asleep  and  stole  like  a 
sentry  to  where  Candido  lived  and  called  him  out.  He  said : “Can- 
dido, I wish  you  would  tell  me  what  it  is  that  you  have  which  I 
haven’t  got;  how  can  you  treat  me  so  kindly,  when  I am  a brute 
to  you?”  They  walked  up  under  the  palm  trees  and  bananas,  at 


430  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

the  other  side  of  the  house,  and  that  nineteen-year-old  boy  and  the 
proud  old  gambler  knelt  down  side  by  side  to  pray.  I do  not  explain 
these  things,  but  I know  what  happened  that  night.  Marcelina  knelt 
down,  and  God  took  away  that  stony  heart  which  he  had  had  for 
fifty  years  and  gave  him  as  new  and  tender  a heart  as  a young  child 
ever  had.  Later  there  stood  up  thirty-seven  people  for  baptism,  and 
when  I looked  at  that  old  Marcelina,  my  heart  seemed  to  come  into 
my  throat.  I knew  the  struggles  that  he  had  gone  through,  and 
after  I had  baptized  him,  he  said:  “I  beg  your  pardon;  I thought 
that  I was  doing  good  when  I threw  stones ; I did  not  know  any 
better.”  Before  he  sat  down,  I put  my  hand  on  his  shoulder  and 
said:  ‘‘Wait,  one  word  more;  what  must  we  do  to  win  a fellow- 
man  for  Jesus?”  He  looked  around  and  sat  down,  crying  like  a 
little  child,  and  we  all  wept  with  him ; we  could  not  help  it.  In  a 
moment  he  arose  and  gave  this  testimony,  with  the  tears  streaming 
down  his  cheeks  and  his  voice  shaking : “Pastor,  we  cannot  win  men 
by  throwing  stones  at  them ; we  cannot  win  them  by  treating  them 
as  I have  been  treating  you;  we  must  love  them  to  Jesus.”  That  is 
what  we  must  do  in  Latin  America  for  those  people  who  do  not 
love  Jesus ; we  must  step  over  the  barrier  and  help  them  and  “love 
them  to  Jesus.”  Do  they  need  us  ? 


ANSWER  TO  THE  CALL — SOME  RESULTS 

THE  REV.  ROEERT  F.  LENINGTON,  M.A.,  BRAZIL 

I am  glad  to  hear  what  these  men  have  said,  and  when  you 
realize  that  there  are  men  and  women  living  in  those  countries  who 
are  leading  men  and  women  to  Jesus  Christ,  I am  sure  you  will  know 
without  anybody  telling  you,  that  there  are  results,  and  that  those 
results  are  sure  to  increase.  Let  me  give  one  illustration.  In  Brazil 
alone,  during  the  first  thirty  years  of  evangelical  work  in  this  coun- 
try about  8,000  persons  were  received  into  the  Church.  During  last 
year  alone,  more  than  4,000  persons  were  received  into  the  several 
Protestant  churches.  What  does  it  mean  ? It  means  that  the  nuclei 
are  being  scattered  all  over  that  country ; that  men  and  women  are 
living  for  Jesus  Christ ; that  men  and  women  are  loving  others,  until 
they  cannot  keep  away  from  the  Gospel. 

Friends,  the  results  are  marvelous.  One  thing  has  already  been 
mentioned ; you  must  put  down  the  Protestant  Church  alongside  of 
the  Roman  Catholic  Church  and  bring  it  out  of  the  condition  in 
which  it  has  been  during  these  last  centuries.  That  result  has  been 
brought  about  in  Brazil.  The  Protestant  Church  has  gone  in  there, 


ANSWER  TO  THE  CALL SOME  RESULTS  43  I 

and  it  has  begun  to  transform  that  Church.  I have  seen  it  in  the 
several  communities  where  it  has  been  my  privilege  to  work  in 
Brazil.  That  Church  has  realized  that  it  must  do  something.  In 
communities  where  there  had  not  been  a sermon  preached  for  twenty 
years,  because  the  Gospel  was  being  preached  there  by  Protestants, 
they  have  begun  to  preach  and  to  tell  the  people  to  come  to  the  con- 
fessional and  bring  their  money.  They  were  preaching  and  holding 
service  on  Sunday,  at  the  time  when  our  meeting  was  held.  Before 
our  coming  there  was  no  service  on  Sunday  evenings  ; but  after  that, 
there  was  a service  every  Sunday  evening  to  prevent  the  people  from 
going  to  the  Protestant  services. 

There  is  an  awakening  in  the  Roman  Catholic  Church  in  that 
country.  They  are  beginning  to  scatter  the  Bible  among  the  people 
and  to  work  among  them.  They  were  very  much  afraid  of  the 
Bible  at  first;  it  would  never  do  for  the  people  to  read  all  that  God 
has  said,  and  so  they  are  beginning  to  scatter  among  the  people  their 
own  translations  of  it.  I hold  in  my  hand  a little  Testament  that 
is  being  scattered  throughout  Brazil,  published  in  Portugal,  and  I 
want  to  read  a part  of  the  preface.  I wish  you  to  realize  that 
this  Testament  has  the  printed  approval  of  a man  who  calls  him- 
self the  representative  of  God  on  earth ; and  this  so-called  vice- 
gerent of  God  has  approved  such  sentiments  as  these : “No  one 
knows  the  most  urgent  need  that  is  being  felt  in  our  country  for 
such  a book.  The  Protestants,  receiving  their  salaries  from  the 
Bible  Society  of  London,  are  shoving  into  our  faces  the  most  terrible 
things  that  may  be  said  against  our  religion  which  we  know  is  the 
true  religion.  . . . False  Bibles,  full  of  errors ; mutilated  Bibles, 

which  speak  against  the  Pope,  which  speak  against  the  Church, 
which  speak  against  the  confession,  which  speak  against  the  eucha- 
rist,  which  speak  against  Jesus  Christ,  which  speak  against  the  Holy 
Mary.” 

But  among  the  people  in  Brazil  alone  there  are  four  new  trans- 
lations being  scattered.  They  are  full  of  notes — notes  that  are  in- 
tended in  many  cases  to  close  the  eyes  of  the  people  to  the  truth 
that  is  there  before  them  in  the  Word  of  God. 

The  people  are  reading  and  studying  the  Bible,  and  the  natural 
results  are  following.  They  are  following  the  Protestant  churches 
in  forming  young  men’s  guilds  and  societies,  like  the  Christian  En- 
deavor and  Young  Men’s  Christian  Association  and  sewing  and 
women’s  societies.  Some  of  these  organizations  have  a hostile  pur- 
pose. For  instance,  a few  months  ago  a missionary  was  going  up 
on  the  road  to  hold  services  in  one  of  the  little  towns  near  Pernam- 
buco. He  was  providentially  delayed  bv  missing  the  train.  When 
the  train  reached  the  second  station  above  Pernambuco,  it  was  met 
by  fifty  women,  wearing  on  their  dresses  great  life-sized  hearts,  who 
said  they  belonged  to  the  Heart  of  the  Sacred  Cross  of  Jesus.  They 
rushed  into  the  train  with  revolvers  to  find  that  man  that  they  might 


432  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 


kill  him.  Other  women’s  societies  there  are  working  to-day,  so  that 
there  is  a tremendous  activity  everywhere. 

The  Protestant  Church  is  working  also  as  she  has  never  worked 
before,  with  the  results  that  men  and  women  are  being  converted 
to  Jesus  Christ.  A strong  independent  native  Church  is  springing  up 
in  Latin  America.  These  churches  almost  support  themselves. 
Hence  there  is  less  money  used  to-day  in  Brazil  for  the  support  of 
native  helpers  than  perhaps  in  any  other  mission  country.  The 
Brazilian  Church  is  independent  enough  and  strong  enough  to  sup- 
port its  own  newspapers,  its  own  Christian  Endeavor  work,  its  own 
evangelical  propaganda  work ; the  Church  is  doing  wonders  to-day, 
and  is  growing  great  in  the  work  of  Jesus  Christ. 

There  is  another  result  seen  in  that  young  men,  some  of  them 
lieutenants  and  officers  of  the  Brazilian  army,  have  been  converted. 
Leaving  their  friends  and  their  homes  and  taking  four  or  five  com- 
panions with  them,  they  go  to  hold  services  in  three  or  four  suburbs 
of  the  city.  They  are  willing  to  speak  the  Gospel  anywhere — under 
the  trees,  in  the  little  huts,  and  houses.  It  is  not  often  that  you  can 
find  an  officer  of  any  army  willing  to  take  off  his  uniform  and  speak 
the  Gospel  among  people  who  have  never  heard  it.  These  young 
men  are  transferred  from  one  garrison  to  another  because  of  the 
interest  they  are  showing  in  the  Gospel;  but  going  to  other  places, 
they  have  been  so  many  live  coals,  and  their  fire  has  produced  many 
churches,  which  have  been  established  because  of  the  loving  work 
of  these  young  officers  of  the  Brazilian  army. 

One  of  the  common  faults  of  the  people  of  Latin  countries  is 
that  they  do  not  like  to  pay  their  debts.  In  my  town  a number  of 
business  men  were  gathered  together  and  were  talking  about  the 
Gospel  which  was  being  preached  there.  They  had  all  condemned 
it  and  were  very  much  opposed  to  it,  until  finally  they  turned  to  one 
of  their  number  and  said,  “What  do  you  think  of  these  Protestant 
services?”  He  replied:  “Well,  I want  to  tell  you  what  I do  think. 
You  know  that  I am  a business  man,  and  I have  got  a lot  of  bad 
debts.  I have  a book  which  I call  my  ‘bad  debt  book.’  The  other 
day  a fellow  came  into  my  store  and  told  me  he  owed  something 
and  wanted  to  pay  it.  I looked  on  the  books,  and  told  him  there 
was  nothing  there  against  him.  He  said : ‘I  am  ashamed  to  say  it, 
but  you  will  have  to  go  back  several  years ; it  is  an  old  debt,  and 
probably  you  would  better  get  your  bad  debt  book.’  I found  it 
there,  and  the  young  fellow  paid  it.  I don’t  care  what  you  say 
about  Protestantism,  but  that  young  fellow  told  me  that  it  was 
because  he  had  accepted  Jesus  Christ  that  he  wanted  to  pay  his 
debts.  You  can  say  what  you  please  about  Protestantism,  but  I 
want  to  say  that  a religion  which  will  make  a man  pay  his  debts  is 
the  best  religion  a man  can  have.” 

A few  years  ago,  while  traveling  in  the  towns  of  Brazil,  I came 
to  a town  where  no  Gospel  services  had  ever  been  held.  You  can 


ANSWER  TO  THE  CALL— SOME  RESULTS 


433 


imagine  that  in  going  to  a place  where  you  do  not  know  a soul,  it 
is  difficult  sometimes  to  find  a preaching  place.  Finally  the  school- 
master told  me  that  he  would  allow  me  to  use  his  school-room. 
That  illustrates  one  of  the  characteristics  of  the  country,  hospitality. 
Going  to  his  home  that  night,  I asked  his  wife  if  she  would  go  to 
the  service.  “I  appreciate  your  hospitality  in  receiving  me  at  your 
home,”  I said,  “and  I assure  you  that  there  will  be  nothing  to  offend 
you.”  She  went.  On  returning  home,  I said,  “I  noticed  when  you 
were  going  to  the  service  that  there  was  something  in  your  mind 
that  kept  you  from  wanting  to  go.”  She  hesitated.  Her  husband 
remarked,  “You  might  as  well  tell  him.”  She  then  said:  “I  had 
heard  such  terrible  things  of  the  Protestants  and  their  services  that 
I was  afraid  to  go.  I asked  my  confessor  once  whether  I could  go 
to  Protestant  service,  and  he  replied:  ‘No,  indeed;  don’t  you  go  to 
such  a place.  That  man  is  a missionary  of  the  devil.  I will  tell 
you  what  the  Protestants  do  at  their  meetings.  They  carry  the 
devil  with  them  in  a bottle,  and  when  they  hold  a service  they  place 
a little  table  in  the  center  of  the  room,  and  put  that  bottle  on  the 
table.  Then  they  kneel  down  and  make  prayers  and  sing  hymns 
to  his  honor,  after  which  the  cork  is  pulled  out,  the  devil  gets  loose, 
and  scenes  of  outrageous  immorality  are  indulged  in  by  those  who 
are  present  because  of  the  presence  of  the  evil  spirit.’  ” I turned 
to  my  hostess  and  said : “I  will  tell  you  one  thing  and  that  emphat- 
ically. If  I had  the  devil  in  a bottle,  I would  never  have  let  him  out. 
I have  seen  enough  trouble  caused  by  him  in  the  lives  of  men  and 
women,  and  I want  to  ask  you  if  there  was  anything  about  that 
meeting  to  suggest  to  you  the  presence  of  an  evil  spirit?”  The 
woman  turned  to  me  with  her  eyes  full  of  tears,  and  she  answered : 
“No;  I shall  always  thank  God  for  going  to  that  service  to-night; 
for  I found  out  for  the  first  time  in  my  life  that  God  is  my  Father !” 

There  is  not  one  of  us  here  who,  if  he  were  to  go  out  in  the 
streets  of  Nashville  and  should  find  a little  child  sobbing  and  crying 
by  the  wayside  because  it  had  lost  father  and  mother,  would  not  be 
glad  to  take  that  little  child  by  the  hand  and  lead  it  home.  How 
about  the  lost  children  of  the  Heavenly  Father,  lost  in  darkness  and 
despair  and  superstition  and  misery?  It  is  your  privilege  and  mine 
to  reach  out  and  take  them  by  the  hand  and  lead  them  back  to  the 
Heavenly  Father.  Those  are  the  results,  leading  back  men  and 
women  to  the  Heavenly  Father.  Thank  God,  they  are  being  led 
back  all  over  Latin  America.  And  they  are  reaching  out  their  hands 
to  you,  the  young  men  and  young  women  of  America,  and  are  asking 
you  to  come  and  tell  them  that  God  is  their  Father,  that  God  loves 
them,  that  God  longs  for  their  salvation. 


WORK  ON  THE  WESTERN  COAST  OF  SOUTH  AMERICA 


THE  REV.  ARCHIBALD  B.  REEKIE,  BOLIVIA 

I am  very  glad  indeed  to  have  this  opportunity  of  speaking  a 
word  for  the  Western  Coast.  I want  to  emphasize  the  thought  that 
has  been  repeated  several  times  already  this  afternoon,  namely,  that 
we  cannot  know  the  Romanism  of  South  America  by  what  you  see 
in  North  America.  We  see  Romanism  in  its  true  light  in  South 
America ; there  we  see  its  legitimate  effects  in  a way  that  is  unknown 
to  you  here. 

In  regard  to  the  Western  Coast,  there  is  a good  work  being 
done  in  Chili,  a very  good  one  in  Peru,  and  a little  in  Ecuador.  I 
have  myself  been  in  Bolivia  seven  and  a half  years.  When  I went 
there  eight  years  ago  there  were  no  missionaries  in  the  country 
doing  permanent  work.  I have  the  honor  of  being  the  first  to  go 
there  with  that  purpose,  and  the  law  at  that  time  prohibited  all  public 
worship  that  was  not  of  the  Roman  faith.  The  constitution  main- 
tained the  Roman  Catholic  religion  and  prohibited  all  others.  To- 
day we  have  full  religious  liberty,  granted  last  August.  The  agita- 
tion began  about  seven  years  ago.  A motion  was  made  in  Congress 
to  change  the  article  of  the  constitution  with  regard  to  religion,  and 
now  we  have  religious  liberty.  That  motion  was  made  by  a man 
with  whom  I am  personally  acquainted,  the  son  of  a priest.  I might 
mention  parenthetically  that  among  the  strongest  opponents  of  the 
Church  of  Rome  in  Bolivia  are  the  sons  of  the  priests,  and  they  are 
many.  It  is  only  a hint  of  the  moral  condition  of  the  country.  Other 
missionaries  have  gone  there  since,  and  we  have  encouragement 
in  our  work  all  along  the  Western  Coast. 

One  thing  very  much  needed  in  Bolivia  is  civil  marriage.  We 
have  people  interested  in  the  Gospel,  but  we  cannot  get  them  any 
further  than  that  until  it  is  possible  for  them  to  be  legally  married. 
As  it  now  is,  they  are  living  as  married  people  though  not  married. 
We  cannot  receive  such  to  our  churches,  nor  can  we  advise  them  to 
break  up  the  home  or  separate.  Until  we  have  civil  marriage,  which 
I think  will  come  in  a year,  we  are  greatly  hindered  in  our  work. 

We  have  seen  young  men  transformed  completely.  One  man 
that  I baptized  about  four  years  ago  is  so  transformed  that  his  old 
acquaintances  have  done  their  best  to  get  him  back  to  his  old  habits. 
He  stands  firm,  and  is  doing  the  best  he  can  to  make  the  Gospel 

434 


TIDINGS  FROM  CUBA 


435 


permanent.  He  speaks  three  languages,  and  sometimes  he  has  two 
or  three  teachers  about  him  to  whom  he  tells  the  old,  old  story.  We 
have  several  other  such  persons  among  our  converts.  All  our  con- 
verts are  from  the  half-breed  class ; they  all  speak  two  languages  and 
some  of  them  three,  and  each  is  doing  in  his  own  way  what  he 
can  to  make  the  good  news  known  to  others. 

I want  to  tell  you  of  a little  boy  that  went  to  our  school,  as 
the  story  will  give  you  some  idea  of  the  material  that  we  have  there. 
This  boy  was  a boarder  and  professed  conversion.  When  vacation 
came  he  went  home.  He  lived  about  15,000  feet  above  sea-level,  with 
his  father  and  mother,  who  had  never  been  married.  The  boy’s 
mother  abandoned  his  father  some  years  ago,  married,  and  kept  the 
boy  there  where  the  example  was  bad.  He  continued  to  say  his 
prayers,  but  she  did  not  understand  it.  He  explained  that  he  was 
not  praying  to  the  Virgin,  or  the  saints ; but  to  God  Himself.  She 
was  pleased,  and  he  continued  to  pray  and  to  explain  the  Gospel. 
He  came  back  after  vacation.  The  school  boys  were  all  strangers 
to  him.  I left  him  alone  to  see  what  he  would  do.  They  were  all 
in  a dormitory ; I was  in  my  room.  Suddenly  there  was  perfect 
silence.  I listened  and  heard  that  little  boy’s  voice.  I knew  that  he 
was  leading  in  prayer.  Another  boy  from  the  same  town  who  came 
back  with  him  also  led  in  prayer.  They  were  the  only  two  of  the 
town  who  returned.  The  biggest  boy  said,  “We  are  all  ready  for 
bed,  and  let  us  pray.”  They  all  knelt  down  and  this  little  fellow  led 
in  prayer  before  his  companions,  and  thus  gave  his  testimony  of  love 
for  Jesus  Christ.  Those  boys  and  thousands  of  others  need  some- 
thing done  for  them.  What  will  you  do  for  them  ? 


TIDINGS  FROM  CUBA 

SYLVESTER  JONES,  CUBA 

I am  very  glad  to  speak  a word  in  behalf  of  the  important  field 
in  Cuba — important  because  of  the  vast  opportunity  of  doing  mis- 
sionary work  among  that  people ; and  not  a little  of  that  opportunity 
has  come  about  through  the  instrumentality  of  our  own  national 
government. 

In  the  year  1902  we  opened  the  first  church  in  Jibara,  where 
I have  been  working.  In  that  one  day  there  were  more  than  1,000 
different  persons  who  heard  the  Gospel,  the  greater  part  of  them 
for  the  first  time  in  their  lives.  But  that  was  not  simply  a passing 
enthusiasm  ; it  was  only  one  day  of  many  other  days. 

Not  long  ago,  as  I was  coming  away  for  my  furlough,  I passed 
through  a city  where  we  were  building  a new  church.  I happened  to 


436  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

pass  by  on  the  day  which  was  appointed  for  the  laying  of  the  corner- 
stone of  the  new  church ; and  it  is  a pleasant  memory  to  look  back 
to  that  congregation  gathered  in  the  open  air — more  than  500  of  the 
best  men  and  women  of  that  city — to  listen  to  the  preaching  of  the 
Gospel. 

Uncle  Sam  is  digging  a big  ditch  over  there  in  Panama.  It  may 
be  delayed,  but  some  day  that  canal  will  be  finished.  When  it  is 
finished,  Cuba  and  some  of  the  states  of  Central  and  South  America 
will  lie  in  line  of  one  of  the  great  highways  of  world  traffic ; and  as 
these  nations  grow  in  importance  commercially  and  politically,  the 
duty  rests  upon  the  Christian  Churches  of  the  United  States  to 
plant  in  them  the  leaven  of  the  Gospel,  that  it  may  permeate  them, 
that  they  may  become  imbued  with  those  principles  of  the  Christian 
life  and  practice  that  are  so  essential  for  any  nation,  if  it  is  to  suc- 
cessfully fulfil  its  mission  in  this  world. 

The  opportunity  is  great.  There  is  not  a home  in  the  city  of 
Jibara  where  I could  not  go.  In  some  of  the  homes,  it  is  true,  I 
would  have  to  talk  about  religion  cautiously ; but  I could  enter  them 
as  a friend,  and  in  the  greater  part  of  those  homes  I could  talk 
frankly  of  the  religion  of  Jesus  Christ.  In  view  of  that,  will  you 
not  admit  that  Cuba  is  open  for  the  preaching  of  the  Gospel  ? 

As  a friend  of  missions  said,  after  a visit  to  Cuba : “To  Chris- 
tianize Cuba  is  the  opportunity  and  the  obligation  of  the  Christian 
Church  of  America.  We  gave  the  best  ability  of  our  nation — sacri- 
ficing it  gladly,  freely,  joyously,  with  a patriotism  seldom  equaled  in 
the  world’s  history — that  Cuba  might  be  freed  from  political  thrall- 
dom.  Shall  not  the  Christian  Church  of  the  United  States  as  freely, 
as  gladly,  and  as  joyously  give  the  best  and  the  brightest  of  her  sons 
and  daughters  to  win  that  country  for  Jesus  Christ?” 


SUMMING  UP  THE  LATIN  AMERICAN  SITUATION 

THE  REV.  JAMES  B.  RODGERS,  D.D.,  THE  PHILIPPINES 

Just  a word  in  summing  up  the  messages  of  this  splendid  series 
of  addresses.  I have  served  ten  years  in  mission  work  in  Brazil,  and 
for  the  last  six  or  seven  years  in  the  Philippine  Islands. 

What  does  this  meeting  mean  to  you  who  are  here  and  who  are 
looking  forward  to  your  life-work?  Have  you  been  any  more  than 
entertained  this  afternoon?  Have  you  been  deeply  stirred?  Have 
you  come  to  realize  something  of  Latin  America’s  call?  No  one 
has  yet  spoken  of  the  special  appeal  that  comes  to  us  as  Americans. 
In  spite  of  ourselves,  against  our  political  ideas,  perhaps,  but  in 
God’s  providence,  Americans  have  a permanent  influence  in  those 


SUMMING  UP  THE  LATIN  AMERICAN  SITUATION  437 

countries  of  which  we  have  been  talking.  The  Philippines  are  ours 
to  do  with,  to  bring  to  their  best.  Cuba  was  ours  for  a year  or  two; 
Porto  Rico  is  ours  permanently.  In  all  these  American  countries, 
American  political  influence  is  growing  constantly.  Whether  South 
Americans  like  it  or  not,  there  is  opportunity  for  patriotic  service 
there,  as  well  as  for  Christian  service. 

Out  in  the  Philippines,  at  the  head  of  the  Educational  Depart- 
ment, is  a man  who  is  doing  splendid  service,  and  they  tell  me  that 
his  name  is  on  the  list  of  student  volunteers.  His  work  is  not  that 
of  a minister;  he  is  giving  his  life  to  education,  to  work  under  the 
government  in  the  Philippine  Islands.  There  is  a new  field  for  you 
in  South  America — in  political  life,  in  civil  life,  in  business — and 
there  is  necessity  for  young  Christian  men  and  women.  No  better 
chance  can  be  found  than  that  which  is  given  to  those  of  this  genera- 
tion. There  is  demand  for  your  services  not  only  in  the  Church 
but  in  the  government  in  future,  and  I trust  that  under  God’s  Spirit 
some  of  your  hearts  may  have  been  touched. 

You  can  ask  for  nothing  better,  you  can  long  for  nothing  more 
glorious  than  is  offered  by  these  and  other  fields.  Talk  about  throw- 
ing your  life  away ! It  is  the  veriest  nonsense.  Can  any  one  who 
stays  at  home  here  and  wears  out  his  life  in  some  little  country  town 
have  half  the  reward  that  comes  to  those  men  who  have  been  led 
to  go  to  the  other  side  of  the  world?  No,  indeed.  I do  not  call  upon 
you  to  sacrifice  anything  for  missions.  There  is  no  sacrifice  to 
speak  of  in  these  times — no  more  than  is  demanded  of  every  Chris- 
tian who  remembers  he  is  a true  servant  of  Christ.  Why  not  look 
to  opportunities  to  serve  Him  somewhere  else  than  here  at  home? 
And  if  you  are  to  remain  at  home,  why  not  find  some  opportunity 
to  serve  Him  in  connection  with  the  work  of  the  Church  ? There 
is  no  such  thing  as  a foreign  mission,  there  is  no  such  thing  as  a 
home  mission,  there  is  no  such  thing  as  a local  mission.  We  are 
all  soldiers  of  the  Lord  Jesus  Christ.  The  world  is  our  field,  and 
we  are  the  forces,  not  to  labor  as  the  American  army  now  does, 
which  has  representatives  in  the  Philippines  who  stay  there  for  two 
years  and  then  come  home.  Have  these  soldiers  changed  their  serv- 
ice when  stationed  in  the  Philippines  ? Does  not  the  same  oath  bind 
them,  whether  they  are  here  or  there?  As  you  have  heard  of  the 
great  need,  as  your  heart  has  been  stirred  by  these  stories  of  actual 
success,  I ask  you  to  let  all  questions  of  sentiment  pass  away,  and 
reasonably,  sensibly,  as  a young  man  would  sit  down  and  choose  a 
business  position  for  himself,  consider  whether  or  not  God  has  not 
a place  for  you  in  some  other  land  than  this. 


MOSLEM  LANDS 


Islam  in  the  Levant 

The  Moslem  Situation  in  Persia 

Work  for  Women  in  Arabia 

Work  for  Moslem  Women  in  European  Turkey 

The  Educated  Moslems  of  India 

Islam  and  Africa 

The  Evangelization  of  the  Mohammedan  World 
This  Generation 


ISLAM  IN  THE  LEVANT 


THE  REV.  JAMES  L.  BARTON,  D.D.,  FORMERLY  OF  TURKEY 

The  Levant  borders  upon  the  Mediterranean  Sea,  including 
the  point  at  which  Mohammedanism  took  its  rise,  Mecca,  the  birth- 
place of  Mohammed,  and  Medina,  which  contains  his  tomb.  Islam 
started  in  Medina,  which  is  now  under  the  Turkish  government,  and 
gradually  spread  northward  through  Syria,  Asia  Minor,  Turkey  to 
Constantinople,  increasing  in  area  and  strength  until  it  finally  took 
possession  of  the  great  Greek  Empire.  In  the  15th  century  Mo- 
hammedanism produced  the  Ottoman  Empire,  with  its  capital  at 
Constantinople.  This  is  the  largest  and  most  mighty  Mohammedan 
government  in  the  world,  able  in  1532  to  threaten  all  Europe. 
Since  that  time,  however,  the  temporal  strength  of  Mohammedan- 
ism has  decreased,  but  not  its  religious  power. 

As  you  well  know,  Mohammedans,  in  extending  their  domain 
north  from  Mecca  and  Medina,  conquered  Christian  nations.  Mo- 
hammedanism was  a revolt  against  the  idolatry  and  corruption  of 
Christian  Churches,  which  had,  in  these  regions,  become  exceedingly 
impure.  From  that  time  to  this,  Mohammedans  have  seen  Chris- 
tianity only  in  its  Oriental  and  corrupt  form.  The  Mohammedan 
believes  in  his  heart  that  Islam  is  incomparably  better  than  Chris- 
tianity. They  believe  that  Mohammedans  are  more  honest,  more 
upright,  more  pure  in  life,  and  more  truthful  than  Christians;  and 
the  Christians  in  those  localities  are  not,  as  a class,  of  a character  to 
win  them  from  that  belief.  As  an  instance  of  the  opinion  that  they 
hold  on  this  subject,  a Mohammedan  keeper  of  a caravansary  with 
whom  I was  stopping,  when  I asked  him  if  it  would  be  safe  to  leave 
my  luggage  in  the  courtyard,  told  me  that  it  would  be  perfectly  safe 
to  leave  it  in  the  courtyard,  since  as  he  assured  me,  “there  is  not  a 
Christian  within  three  miles  of  here.”  And  he  was  perfectly  sincere 
in  making  this  statement.  I wish  to  emphasize  right  here  the  fact 
that  the  Mohammedans  of  the  Levant  have  never  come  in  contact 
with  true  Christianity  except  recently;  they  have  never  had  the  op- 
portunity of  knowing  Jesus  Christ  as  a Redeemer  and  Savior,  who 
cleanses  from  all  sin.  What  they  have  seen  of  that  which  bears  the 
name  Christianity  is  a caricature  upon  the  name. 

Mission  work  has  been  established  among  them  throughout  the 
Levant,  and  in  every  city  of  importance  Mohammedans  are  now 

441 


442  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 


beginning  to  learn  that  Christianity  means  more  than  a declaration 
of  belief  in  the  Trinity  and  bowing  down  to  images.  They  are  be- 
ginning to  learn  that  it  stands  for  truthfulness  in  speech,  for  honesty 
in  business,  for  purity  of  life,  and  they  are  beginning  to  see  Chris- 
tianity in  its  simplicity  and  strength. 

Moreover,  the  Mohammedans  are  beginning  to  read  Christian 
books.  Many  things  might  be  said  of  the  work  among  Mohamme- 
dans in  the  Levant  that  cannot  possibly  be  printed,  because  it  would 
tend  to  shut  off  the  Mohammedan  world  from  Christian  influences; 
but  the  Mohammedans  are  now,  multitudes  of  them,  intelligently 
reading  the  Bible  and  Christian  books.  At  one  time  I gave  a Mo- 
hammedan a New  Testament  on  the  condition  that  he  would  read  it. 
He  was  a Turkish  official,  but  he  promised  me  that  he  would  do  so. 
I saw  him  a year  later,  when  he  came  to  me  like  Nicodemus  by 
night.  I said  to  him,  “Have  you  read  the  book  I gave  you?”  He 
replied,  “Yes,  I have  read  it  through  four  times,  and  it  gets  hold  of 
me  every  time  right  here” — putting  his  hand  upon  his  heart.  “I 
believe  that  is  the  religion  which  must  ultimately  be  accepted  by 
the  world  as  the  true  religion;  it  seems  to  me  that  it  is  the  only  re- 
ligion.” He  went  out  and  away,  and  he  is  to-day  an  official  of  the 
Turkish  government.  He  is  a representative  of  a great  class  in 
the  Mohammedan  world  who  are  beginning  to  have  an  intelligent 
knowledge  of  Christianity,  and  who,  we  hope,  will  be  able  in  the 
fulness  of  time  to  acknowledge  our  Christ  as  Redeemer  and  Lord. 

Last  year,  from  the  Christian  presses  at  Constantinople  and 
Beirut,  there  were  issued,  in  languages  spoken  and  read  by  the 
Mohammedans  of  Europe,  Asia  Minor,  Syria,  Egypt,  Africa,  and 
Arabia,  over  50,000,000  pages  of  Christian  literature.  These  books 
are  not  printed  for  free  distribution,  remember,  but  for  sale.  Upon 
this  very  day  upon  those  presses  there  are  being  printed  to  send  out 
to  the  Mohammedans  in  the  Levant,  not  less  than  150,000  pages  of 
Christian  literature. 

There  are  in  that  country  to-day,  not  less  than  twenty  millions 
of  Mohammedans.  Among  them  are  many  not  known  as  Chris- 
tians, who  believe  that  Jesus  Christ  is  the  Savior  of  the  world,  that 
the  religion  of  Jesus  Christ  is  to  be  the  religion  of  the  world,  and 
that  Mohammedanism  must  yield  to  the  onward  march  of  Chris- 
tianity. But  in  all  that  work,  there  has  been  no  great  movement  of 
the  Mohammedans  toward  Christianity.  We  feel  now,  however,  that 
the  wall  of  exclusion  is  beginning  to  crumble,  and  we  believe  the 
time  is  at  hand  when  a great  work  for  Christ  may  be  done  in  the 
Mohammedan  world. 

I desire  to  relate  an  incident  that  happened  a few  months  ago. 
A man  of  sturdy  strength  in  middle  life  came  to  me  at  the  Mission 
Rooms  in  Boston  and  waited  for  nearly  two  hours  for  an  opportunity 
to  speak  with  me.  When  the  opportunity  was  afforded  him,  he  said: 
“I  am Bey,  a Mohammedan  and  an  Albanian,  and  I have  come 


THE  MOSLEM  SITUATION  IN  PERSIA 


443 


to  America  to  implore  you  to  send  missionaries  to  my  people.” 
He  was  pleading  for  a people  who  live  along  the  Adriatic  Sea,  ex- 
tending in  toward  Macedonia,  and  who  number  some  two  millions 
of  souls,  one  of  the  strongest  Mohammedan  races  in  the  world,  ex- 
cept possibly  the  Arabs.  These  Albanians  are  a proud  and  worthy 
people  and  have  produced  many  great  men.  Mohammed  Ali,  the 
great  conqueror  of  Egypt,  was  an  Albanian,  as  are  many  of  those 
who  to-day  hold  high  positions  in  the  Turkish  government.  Many 
Grand  Viziers  and  leaders  of  the  Turkish  army  are  and  have  been 
Albanians.  They  call  themselves  “The  Eagle  People,”  up  there 

among  the  Mountains.  Bey  said:  “We  gave  Alexander  the 

Great  to  the  world.  We  are  the  only  Mohammedan  race  in  Europe, 
and  we  come  to  implore  your  great  Christian  country  to  send  mis- 
sionaries to  our  country  to  teach  Christianity  to  us.” 

Pie  came  three  different  times  to  plead  for  “his  people.”  The 
last  time,  as  he  urged  a favorable  answer,  he  caught  me  by  the  arm 
and  said:  “Our  hopes  rest  entirely  with  you.  If  the  mission  boards 
of  America  fail  us,  what  will  become  of  my  people?”  That  Mo- 
hammedan race,  represented  by Bey,  from  across  the  seas  di- 

rects an  urgent  prayer  and  presents  a strong  appeal  to  us  for  help. 
It  is  a living  and  veritable  cry  from  Macedonia.  Friends,  the  Le- 
vant is  open  to-day  for  the  preaching  of  the  Gospel  of  Christ  from 
the  Adriatic  to  the  Gulf  of  Aden.  The  people  are  ready;  are  we? 


THE  MOSLEM  SITUATION  IN  PERSIA 

THE  REV.  LEWIS  F.  ESSELST  .YN,  PERSIA 

Persia  is  not  one  of  the  largest  Moslem  countries,  nor  is  it 
one  of  the  best  known;  but  it  is  certainly  one  of  the  best  mission 
fields,  because  it  is  one  of  the  greatest  and  also  because  it  is  a key 
to  India.  Its  eight  or  nine  millions  of  souls  are  going  to  destruc- 
tion without  the  Gospel;  that  is  its  great  appeal  to  Western  men 
and  women  to-day. 

Persia  is  about  as  large  as  that  part  of  the  United  States  which 
lies  to  the  east  of  a line  which  might  be  drawn  from  Chicago  on 
the  north,  to  the  Gulf  of  Mexico  on  the  south,  which  territory  con- 
tains twenty-two  of  the  principal  states  of  the  Union.  Now  think 
of  Persia  as  a great  desert  country  covering  all  that  extent  of  ter- 
ritory, in  which  there  is  a network  of  mountains,  but  which  has  no 
railroads,  no  properly  constructed  wagon  roads.  Your  traveling  is 
all  done  on  mules  or  horses  and  is  very  uncomfortable  indeed.  Its 
people  cannot  read  or  write.  Think  of  all  that  eastern  part  of  the 
United  States  with  a population  spread  out  over  it  so  thinly  that 


444  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

it  is  not  much  greater  than  the  population  of  New  York  State. 
Now  think  of  taking  your  Bible  and  going  to  work  to  win  these 
people  to  Christ.  They  cannot  read  this  book  and  acquire  its  teach- 
ings for  themselves,  and  think  of  them  as  begging  and  beseeching 
us  to  send  some  one  to  them  who  can  read  this  Bible  to  them  and 
talk  to  them  about  it. 

Perhaps  I cannot  illustrate  the  degraded  condition  of  the  people 
in  Persia  better  than  by  referring  to  the  condition  of  women,  be- 
cause the  key  to  the  condition  of  the  entire  people  is  the  condition 
occupied  by  their  women.  I will  illustrate  it  by  describing  the 
manner  of  cultivating  rice  in  northern  Persia  in  that  portion  bor- 
dering on  the  Caspian  Sea.  Among  the  people  there,  the  planter  as 
a rule  marries  as  many  women  as  he  needs  for  the  cultivation  of  his 
rice.  They  prepare  the  fields  and  sow  broadcast  in  a seed  plot. 
These  fields  are  not  very  large  usually;  perhaps  they  are  about  as 
large  as  the  Ryman  Auditorium,  or  possibly  a little  smaller.  The 
women  further  prepare  it  for  cultivation  by  flooding  the  fields  with 
water  and  then  by  plowing  and  cross-plowing  under  the  water, 
standing  in  the  great  pools  knee-deep  or  more.  When  the  rice  has 
grown  to  the  height  of  six  inches  or  more,  the  women  go  out  in 
the  early  dawn  and  often  they  work  with  their  babes  strapped  on 
their  backs.  It  is  necessary  for  them  to  transplant  the  little  blades 
that  have  come  up  in  the  seed  plot;  so  they  pull  the  rice  plants  up 
by  the  handful  and  transplant  them,  a few  plants  at  a time,  working 
steadily  all  day  long  until  the  evening  twilight  deepens  and  it  is  too 
dark  to  work  any  more,  when  they  take  refuge  on  a little  elevation 
that  may  or  may  not  be  protected  by  a booth.  There  they  remain 
during  the  night  and  are  ready  to  start  work  again  at  the  dawn. 
This  they  do,  day  after  day.  And  when  the  harvest  has  come,  and 
the  crops  have  been  gathered  and  safely  placed  in  the  storehouses, 
these  women  are  probably  divorced  and  turned  out  to  live  lives  of 
misery,  shame,  and  degradation,  until  they  may  be  so  fortunate,  as 
they  would  consider  it,  as  to  become  the  wives  of  other  planters. 

I will  give  you  another  illustration  of  their  condition.  Not 
long  ago  I was  sitting  in  my  study  when  a department  representative 
came  to  me  and  said  that  lying  out  in  the  open,  behind  the  Legation, 
was  a poor  old  sick  woman ; and  he  thought  perhaps  I might  be  able 
to  do  something  for  her,  as  she  needed  attention  very  badly.  I 
went  and  investigated  the  case  and  found  a poor,  decrepit  old 
woman.  I say  old  woman,  for  though  she  was  only  about  thirty- 
five  years  of  age,  at  thirty-five  in  Persia  they  become  broken  down 
and  decrepit.  I investigated  her  case,  and  my  investigation  re- 
vealed this  story.  She  had  been  the  wife  of  a certain  man  and  had 
gradually  been  getting  blind.  She  had  also  fallen  and  broken  her 
hip  joint  and,  being  no  longer  able  to  do  his  work,  he  had  carried 
her  out  in  the  open  desert  and  left  her  to  die  there.  We  took  her  in 
our  hospital  where  our  doctor  cared  for  her;  and  when  they  washed 


THE  MOSLEM  SITUATION  IN  PERSIA 


445 


her  in  order  to  dress  her  wounds,  they  found  that  she  had  maggoted 
bed  sores  on  her  body.  We  did  everything  we  could  for  her,  and 
God  in  his  mercy  relieved  her  of  her  physical  sufferings.  It  was 
His  mercy  that  placed  her  in  our  hands  for  the  last  few  days  of  her 
life,  in  order  that  she  might  hear  the  story  of  the  love  of  Christ. 

I cite  these  cases  to  illustrate  the  degraded  condition  of  women 
and  of  the  people  in  general.  Over  against  this,  I will  say  that  our 
schools  for  Mohammedan  girls  are  making  most  encouraging 
progress.  In  the  one  in  Teheran,  a few  years  ago  we  had  not  one 
native  Mohammedan  girl.  They  did  not  dare  to  attend,  but  they 
finally  began  to  come  in  until  last  July  I had  to  arrange  for  another 
room  to  accommodate  the  increased  attendance;  and  in  September 
the  superintendent  in  charge  wrote  that  there  would  need  to  be 
a still  further  enlargement.  A few  days  ago  I had  another  letter 
in  which  she  said  that  the  school  was  again  overflowing  beyond 
our  power  to  accommodate  the  pupils. 

Another  difficulty  that  we  meet  with  there  beside  the  degra- 
dation of  women  is  that  there  is  no  religious  liberty.  Any  one  who 
becomes  a Christian  does  so  at  the  peril  of  his  life,  and  sometimes 
pays  for  it  with  his  head.  As  an  illustration  of  this,  not  long  ago  a 
man  came  to  us  to  be  baptized,  and  within  one  week  thereafter  he 
was  thrown  into  prison  three  different  times.  Last  winter  I went 
to  the  hospital  three  or  four  times  a week  and  would  sit  and  read  to 
the  patients.  There  was  one  young  man,  a Mohammedan  of  per- 
haps twenty-two  years  of  age,  who  became  very  much  interested; 
and  so  I devoted  considerable  of  my  time  to  him,  until  at  last  I 
had  the  joy  of  seeing  him  on  his  knees  confessing  Christ.  He 
became  convalescent  and  went  out  of  the  hospital  and  I lost  track  of 
him.  But  one  cold  day  a knock  came  at  the  door.  When  I opened 
it,  this  young  man  was  standing  there.  He  was  clothed  in  but  two 
garments — an  old  coat,  ragged  and  torn,  and  an  old  pair  of  trous- 
ers in  the  same  condition.  He  said  that  when  he  had  gone  out  and 
confessed  the  Lord  Jesus  Christ,  he  had  lost  his  work;  and  when 
he  got  another  place,  he  lost  it  again,  and  so  was  persecuted  from 
place  to  place  until  he  was  in  the  condition  in  which  I found  him. 
I was  dressed  as  I am  now  and  was  sitting  in  a comfortable  room 
by  a warm  fire.  There  was  the  door  to  the  dining-room,  in  which 
I could  get  an  abundance  of  good  food;  and  there  was  the  door  to 
a bedroom,  in  which  I had  a comfortable  place  to  sleep.  Only  a 
few  blocks  away  was  the  American  Legation,  over  which  floated  the 
Stars  and  Stripes;  and  I knew  that  if  any  harm  came  to  me,  I would 
be  amply  and  strongly  protected.  I knew  that  I was  safe  in  God’s 
keeping.  But  you  might  talk  until  the  day  of  judgment  and  you 
could  not  convince  a man  in  his  situation  and  with  his  experience 
that  the  religion  of  the  Lord  Jesus  Christ  was  a protection  to  him 
from  the  miseries  of  this  world. 

Our  work  for  boys  is  making  great  progress.  When  we  gradu- 


446  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

ate  a class  of  six  or  eight  students,  we  have  calls  for  double  the  num- 
ber to  take  positions  of  trust  with  the  government.  Not  only  does 
that  condition  exist,  but  men  and  women  are  acknowledging  the 
progress  which  we  have  made  and  the  work  that  has  been  done. 
It  is  going  on,  and  we  want  your  prayers  and  your  encouragement 
and  your  help. 


WORK  FOR  WOMEN  IN  ARABIA 

MRS.  S.  M.  ZWEMER,  ARABIA 

Jesus  said,  “Love  one  another,  even  as  I have  loved  you there- 
fore we  ought  to  love  our  Arab  sisters.  It  is  ten  years  since  I began 
work  in  Arabia.  I was  the  first  woman  missionary  in  East  Arabia; 
to-day  there  are  five — nine  for  the  whole  of  the  Peninsula — to  work 
and  to  direct  the  work  in  a population  of  eight  millions.  I give  you 
my  experience  of  the  great,  pressing  need  of  these  women  and  of  the 
opportunities  for  work  and  the  results.  Their  ignorance  is  dense; 
they  are  steeped  in  superstition.  Islam  utterly  degrades  woman, 
petrifies  her  conscience,  blights  her  mind,  and  debases  her  affec- 
tions; there  can  be  no  family  life  where  a wife  is  one  of  four,  and 
when  she  may  be  divorced  at  any  moment  and  returned  to  her  fam- 
ily. The  children  are  untrained  because  the  mother  has  had  no 
training;  and  the  little  ones  grow  up  in  a very  demoralized  condi- 
tion, where  unclean  conversation  is  a fine  art  and  thought  to  be 
very  clever  when  uttered  by  a child. 

There  are  many  opportunities  for  a woman  to  present  the 
Gospel  to  the  women  and  children  of  Arabia.  Consecrated  common 
sense  is  needed  at  all  seasons  and  places.  We  have  many  openings 
for  teaching  in  the  houses  and  in  the  villages,  in  the  schools,  hos- 
pitals, and  dispensaries,  and  at  the  public  well  where  women  meet 
to  draw  water  for  household  use.  A simple  hymn  sung  by  a little 
child  has  often  attracted  attention  and  caused  them  to  stop  and 
listen  to  the  message  of  redeeming  love. 

Direct  results  are  not  very  evident.  One  woman  confessed 
Christ  openly  and  was  baptized  with  her  three  children,  but  she  did 
not  inspire  others  to  follow.  The  women  are  timid  about  passing 
on  any  new  idea  and  especially  so  in  regard  to  religion.  Many 
appear  to  grasp  the  truth,  and  some  have  compared  the  fruit  or 
effect  of  the  two  religions  and  have  confessed  openly  the  vast  differ- 
ence and  superiority  of  Christianity;  yet  they  are  not  bold  enough 
to  forsake  all  and  follow  Jesus  Christ. 

Indirect  results  are  these.  Fanaticism  and  ignorance  are  break- 
ing down  through  contact  with  the  missionaries.  Helping  the  sick 


WORK  FOR  WOMEN  IN  ARABIA 


447 


often  removes  the  fear  of  a whole  village,  and  in  place  of  a rebuff, 
a cordial  and  hospitable  reception  and  polite  hearing  are  gained  for 
the  new  teaching.  In  the  homes  a warm  welcome  awaits  the  visitor, 
and  there  is  no  difficulty  in  introducing  religion  and  speaking  of  the 
Gospel.  Some  families  have  asked  to  be  taught  to  read,  and  others 
want  the  ladies  to  sing  hymns  whenever  they  visit  them.  And  they 
learn  to  love  and  respect  those  whom  a few  years  ago  they  disliked 
and  treated  with  contempt.  The  women  who  read  are  afraid  to  read 
too  much  of  the  Bible;  they  are  afraid  of  its  power,  as  they  have  been 
told  by  the  Moslem  teacher  that  if  they  read,  they  will  surely  become 
Christians.  However,  in  spite  of  this,  many  copies  of  the  Gospels 
have  been  sold  or  given  to  Moslem  women  in  the  past  ten  years. 

In  the  daily  clinic  an  old  patient  will  often  make  the  Gospel 
address  clearer  to  a newcomer,  who  may  be  listening  for  the  first 
time  to  the  message  of  salvation.  Many  women  thank  us  for  the 
good  word  spoken  and  quite  believe  in  praying  before  treatment. 
In  school  the  children  have  acquired  a good  deal  of  Bible  knowl- 
edge and  know  a great  many  hymns.  We  notice  a change  for  the 
better  in  them,  and  their  lives  are  certainly  brighter  for  the  hours 
spent  in  the  Christian  school.  We  have  been  laying  a train  of  dyna- 
mite, as  it  were,  and  we  are  praying  for  the  fuse  that  shall  set  it 
alight;  we  want  the  baptism  of  the  Holy  Spirit;  He  only  can  bring 
the  fire  where  we  have  been  privileged  to  lay  the  explosive. 

These  foundations  have  cost  lives  and  probably  will  cost  more 
before  the  building  will  be  seen  above  ground.  Two  of  our  best  and 
most  useful  women  missionaries  have  been  taken  from  us  in  the 
past  eight  months,  Mrs.  Thoms  and  Mrs.  Bennett,  both  graduates  of 
Ann  Arbor.  And  we  need  women  to  take  up  the  work  which  they 
have  so  recently  laid  down ; doctors  and  teachers  are  needed  all  over 
the  field.  Suffering  womanhood  awaits  the  skill  of  the  thoroughly 
qualified  lady  doctor;  dying  souls  need  the  message  of  love  which 
they  alone  can  bring.  There  are  opportunities  for  young  women 
as  teachers  and  evangelists,  who  will  train  the  young  and  teach  them 
to  live  a pure  life  and  to  carry  the  light  into  homes  and  lives  dark- 
ened by  sin  and  superstition.  And  we  ask  you  to  watch  and  pray 
with  us  until  the  day  dawns  in  Arabia.  When  Garibaldi  drew  up  his 
ragged  and  defeated  troops  under  the  walls  of  Rome  in  1849  he 
said:  “Soldiers,  I have  nothing  to  offer  you  but  hunger  and  thirst, 
hardship  and  death;  but  I call  on  all  who  love  their  country  to  join 
with  me,”  and  they  joined  him  by  hundreds.  He  appealed  to  their 
love;  at  no  other  tribunal  could  such  an  appeal  have  succeeded. 
And  the  one  appeal  of  Christ  to  His  Church  is  still,  “Lovest  thou 
me  ?”  May  the  love  of  Christ  constrain  us. 


WORK  FOR  MOSLEM  WOMEN  IN  EUROPEAN  TURKEY 


MISS  ELLEN  M.  STONE,  SALONICA 

I speak  of  work  for  the  evangelization  of  Moslem  women  only 
from  the  standpoint  of  my  experience  as  a member  of  the  European 
Turkey  Mission  of  the  American  Board,  in  the  Balkan  Peninsula. 
This  work  is  primarily  among  the  nominal  Christian  Greek  Catholic 
Bulgarians  wherever  found;  and  then  among  the  Greeks,  Servians, 
and  Albanians,  who  may  be  reached  through  our  common  missionary 
tongue,  or  whose  language  we  may  learn. 

This  work  among  the  Moslem  women  has  necessarily  been  an 
indirect,  rather  than  a direct  work.  It  has  been  done  through  the 
teachers  and  Bible  women  from  the  several  provinces  of  the  Pen- 
insula, Albania,  Macedonia,  and  Bulgaria,  in  all  of  which  this  mis- 
sion is  kindling  beacon-lights  of  Gospel  truth  from  the  Adriatic  Sea 
on  the  west  to  the  Black  on  the  east ; from  the  Danube  on  the  north 
to  the  Mediterranean  on  the  south.  During  the  very  year  that  I 
went  thither,  Bulgaria  slipped  out  from  under  Ottoman  dominion, 
after  enduring  it  for  five  centuries.  In  that  land,  therefore,  which 
adopted  for  its  government  a constitution  giving  freedom  of  con- 
science to  all  peoples  living  within  its  borders,  to  Turks  and  Jews,  as 
well  as  Greeks,  Armenians,  and  other  nominal  Christians,  oppor- 
tunities abound  on  every  hand,  as  in  this  land,  for  all  who  would 
work,  to  bring  those  about  them  to  the  knowledge  of  Christ. 

Many  opportunities  have,  of  course,  been  mine  to  observe  at 
close  range  the  influence  of  the  growing  light  of  civilization  upon 
Moslems,  as  well  as  upon  non-Moslems,  in  those  provinces  whose 
neighbors  have  all  secured  political  freedom  and  the  right  of  self- 
government.  From  Greece  on  the  south,  with  Athens  only  two  days 
distant  by  a small  coasting  steamer,  and  Mt.  Olympus  of  the  gods 
in  full  view  across  the  Gulf  of  Salonica,  how  strongly  it  shines  into 
the  provinces  of  Albania  and  Macedonia  bordering  it  upon  the 
north ! As  the  line  of  freedom  has  crept  down  south  of  the  Danube, 
until  Servia  and  Bulgaria  are  a law  unto  themselves,  not  only  politi- 
cally, but  socially,  educationally,  and  religiously,  it  was  inevitable 
that  self-consciousness  should  develop  and  strengthen  in  the  peoples 
of  Europe  who  are  still  under  the  Ottoman  power.  Hence  we  have 
heard  from  Secretary  Barton — and  our  hearts  have  been  thrilled  by 
his  story  of  Albania’s  pathetic  plea  through  one  of  her  Mohammedan 

448 


WORK  FOR  MOSLEM  WOMEN  IN  EUROPEAN  TURKEY  449 

Beys — of  larger  opportunities  for  Christian  education  in  her  hitherto 
neglected  land.  A few  of  Albania’s  sons  and  daughters,  who  have 
had  the  unusual  privilege  of  education  in  other  parts  of  Europe, 
have  taken  rank  among  the  educated  classes  of  the  world.  Their 
hearts  burn  that  the  masses  of  their  nation  may  be  given  the  right 
in  their  own  land  of  education  in  their  own  language.  Thus  far,  the 
work  of  evangelization  in  Albania  has  been  prosecuted  only  by  the 
consecrated  young  Albanians,  who  have  received  their  education  in 
mission  schools  established  for  the  Bulgarians.  Nearly  twenty  years 
ago  the  one  Albanian  school  which  exists  in  all  that  land  was  estab- 
lished by  Mr.  Gerasin  Kyrias.  His  steadfast  heart  was  undeterred 
by  his  sufferings  during  a six  months’  captivity  in  the  hands  of  a 
band  of  robbers  who  were  his  own  countrymen,  but  he  set  his  face 
steadfastly  to  found  the  first  school  for  the  Christian  education  of 
the  girls  of  his  country.  Upon  the  completion  of  her  course  of  study 
at  the  American  College  for  Girls  in  Constantinople,  Mr.  Kyrias’s 
sister  joined  her  brother  in  this  school,  where  she  has  been  the  prin- 
cipal for  the  last  fifteen  years.  A year  ago  last  June,  a second 
sister,  upon  completing  her  course  in  the  same  college  where  she  had 
been  president  of  the  Self-Government  Association  during  her  senior 
year,  joined  herself  to  the  teaching  force  in  that  school  at  Kortcha, 
while  a brother  has  charge  of  all  the  colporters  in  Albania,  under 
the  British  and  Foreign  Bible  Society.  To  this  consecrated  band 
of  brothers  and  sisters  of  a single  Albanian  family  are  now  added 
Mr.  and  Mrs.  Tsilka,  who,  since  their  return  to  Kortcha  last  No- 
vember, have  resumed  their  work,  which  was  interrupted  bv  the 
captivity  of  Mrs.  Tsilka  and  myself.  Surely  the  prayers  of  this  Con- 
vention will  ascend  most  earnestly  to  God  that  these  young  native 
workers  may  be  reinforced  by  the  American  missionaries  for  whom 
they  and Bey  alike  plead.  May  God  hasten  the  day ! 

Western  civilization,  the  dictates  of  fashion,  the  aspiration  for 
education,  are  all  making  Moslem  women  who  have  any  opportuni- 
ties for  outlooks  into  the  great  world  about  them  impatient  of  the 
restraints  of  Islam,  which,  for  centuries,  have  shut  them  in,  either  as 
the  petted  beauties  of  the  harem,  or  the  abject  slaves  of  their  lords, 
the  victims  of  his  caprice  or  cruelty.  In  Salonica  I have  many  times 
met  women  of  wealthy  families  walking  by  threes  or  more,  quite  in 
advance  of  their  attendants.  It  is  true  that  they  were  wrapped  in 
Egyptian  costume ; but  with  their  veils  thrown  back  from  their  faces, 
they  were  enjoying  the  same  freedom  as  their  Frank  sisters,  whom 
they  passed  and  re-passed.  At  the  gardens  by  the  sea,  younger 
women  are  often  seen  walking  in  groups  in  the  more  secluded  paths ; 
yet  they  were  coyly  watching  for  opportunities  to  reveal  not  only 
their  charming  young  faces,  but  also  the  beauty  and  richness  of  their 
French  attire  beneath  the  enveloping  silks  of  the  Turkish  wrap, 
which  should  cover  all. 

The  power  of  education  is  proving  a sure  disintegrator  to  the 


450  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

seclusion  of  Moslem  social  life.  Turkish  women  have  already  taken 
enviable  places  among  writers  of  their  nation.  Others  are  mu- 
sicians, physicians,  nurses ; and  a constantly  increasing  number  are 
availing  themselves  of  the  educational  facilities  afforded  by  the  Ger- 
man, French,  and  other  foreign  institutions  which  have  been  estab-. 
lished  at  Constantinople,  Smyrna,  and  elsewhere.  In  our  own  beau- 
tiful American  College  for  Girls  on  the  heights  of  Scutari,  Con- 
stantinople, Turkish  girls,  as  well  as  those  of  all  nationalities  of  the 
Orient  and  Franks,  eagerly  take  advantage  of  the  course,  and  a few 
have  even  graduated  with  honor.  A far  larger  number,  however, 
are  removed  to  the  seclusion  of  their  homes,  as  they  approach  maid- 
enhood. It  was  my  privilege  to  be  at  the  college  the  day  the  first 
girls  from  Moslem  families  were  received.  There  were  six  of  them, 
and  more  than  one  learned  the  entire  English  alphabet  on  that 
first  day. 

What  a need  for  prayer  that  the  Spirit  of  God  may  teach  those 
receptive  young  hearts  even  from  the  first  day,  in  this  and  every 
other  Christian  educational  institution  to  which  such  Moslem  girls 
turn  their  steps ! What  a need  for  fervent,  prevailing  prayer,  that 
those  who  are  yielding  to  the  influences  of  civilization,  may  find 
that  which  makes  civilization  most  ennobling  and  uplifting — even 
the  grace  of  Christ ! 

Do  we  really  believe  that  Moslem  women  can  be  reached  with 
the  salvation  which  Christ  came  to  give  us  all?  “Truly,”  every 
Christian  heart  will  respond,  “He  is  able  to  save  to  the  uttermost.” 
“All  flesh  shall  see  the  salvation  of  our  God.”  Every  knee  shall  bow 
to  Him.  But  how  are  these  Moslem  women — shut  into  the  privacy 
of  their  own  lives  by  the  habits  of  dress,  of  guardianship,  of  latticed 
windows,  of  secluded  life — ever  to  be  reached  by  the  Lord’s  mes- 
sengers ? In  the  pursuance  of  my  work  among  the  nominally  Chris- 
tian peoples  of  European  Turkey,  many  opportunities  have  arisen 
for  contact  with  women  of  Moslem  homes.  Sometimes  we  may  lack 
the  personal  touch,  as  when  a missionary  party,  traveling  along  some 
lonely  trail  in  northern  Macedonia,  may  see  far  up  on  the  hillside  a 
group  of  poor  peasants  descending.  The  sudden  turn  of  the  women 
of  that  party,  drawing  their  filthy  veils  closer  across  their  faces  on 
that  hot  July  or  August  day,  reveals  to  the  passers-by  that  these  are 
Moslems.  They  have  discovered  that  there  were  men  in  the  ap- 
proaching party  of  travelers.  They  may  have  mistaken  the  ladies, 
wearing  hats,  for  gentlemen  also.  A command  has  evidently  been 
given  by  their  lord  and  master,  at  which  the  women  have  sunk  to 
the  ground  with  their  backs  to  the  road  while  still  far  from  it,  lest 
one  of  those  infidel  eyes  should  peer  through  their  veils  and  look 
upon  their  faces.  Yet  women’s  curiosity  compels  those  hidden  eyes 
to  seek  at  least  a surreptitious  peep  at  the  foreign  travelers,  and 
they  watch  us  furtively. 

Under  such  conditions  there  can  be  no  hope  of  any  personal 


WORK  FOR  MOSLEM  WOMEN  IN  EUROPEAN  TURKEY  45 1 

touch  unless  circumstances  arise  which  allow  a call  at  their  home. 
For  instance : On  one  of  the  last  journeys  before  the  captivity  which 
enforced  for  me  a separation  from  that  loved  missionary  work  in 
Macedonia,  I met  on  the  lonely  mountain  road  a Turkish  soldier 
whom  I subsequently  learned  was  in  great  anxiety  of  mind.  As  I 
passed  him,  walking  in  advance  of  my  horse  and  driver,  he  gave 
me  no  salutation,  and  I confessed  to  a feeling  of  relief  when  I had 
passed  him  unchallenged.  But  how  quickly  that  feeling  changed  to 
remorse  when  my  driver  overtook  me  and  said  that  the  soldier  had 
stopped  him  to  inquire  if  the  teacher  who  had  just  passed  were  a 
doctor,  for  a little  child  of  his  lay  at  home  grievously  ill.  What  an 
opportunity  had  been  missed!  If  he  had  only  spoken,  the  pitiful 
need  in  that  home  would  have  opened  it  up  to  the  missionary  teacher, 
who,  although  not  a doctor,  would  have  done  what  she  could  to  re- 
lieve the  little  sufferer  and  to  comfort  the  sorrowing  parents. 

Occasionally  doors  are  thrown  wide  open,  as  when  some  years 
since  while  in  the  extreme  northern  portion  of  Macedonia,  ample 
opportunity  was  given  to  visit  several  Moslem  homes  through  the 
work  of  Bulgarian  Bible  women  who  were  beloved  by  those  families. 
One  was  a home  of  wealth.  When  the  American  teacher  was  in- 
vited by  her  former  pupil  to  visit'  the  mistress  of  this  home,  she 
found  her  lying  ill  upon  the  floor  of  her  apartment,  close  by  the 
window.  The  sick  woman  extended  a cordial  welcome  to  her  guest, 
and  through  the  Bible  woman  as  interpreter,  told  her  of  the  joys  and 
sorrows  of  her  family.  A little  daughter-in-law  of  fourteen  years 
entered  the  room  bearing  in  her  arms  a sturdy  boy  some  months 
old,  of  which  she  was  the  mother.  The  only  too  evident  amazement 
of  her  guest  at  meeting  this  very  youthful  mother  excited  not  a little 
wonder  in  the  mother-in-law,  who  had  taken  her  daughter-in-law  to 
grow  up  under  her  tutelage  and  as  her  helper.  Shortly  the  attention 
of  all  in  the  household  was  diverted  to  what  was  transpiring  outside 
the  sick  woman’s  window.  She  was  the  beloved  and  only  wife  in 
this  Moslem  home,  and  her  husband  was  determined  to  leave  noth- 
ing undone  which  he  hoped  might  avail  to  secure  his  wife’s  re- 
covery. He  had  decided  to  offer  a corban.  The  calf  which  was  to  be 
killed  was  led  to  the  window,  and  the  sick  woman’s  gaze  was 
ordered  to  be  directed  to  it,  before  it  should  be  sacrificed.  Most 
thankful  was  I to  learn  that  into  this  home  had  come  dimly  the  light 
of  religious  truth  which  enabled  them  not  only  to  accept,  but  even 
to  delight  in  the  gift  of  a copy  of  the  Bible  in  Osmanli  Turkish 
which  had  been  made  to  them  by  a former  pastor  of  the  evangelical 
church  in  that  town.  They  brought  it  out  and  exhibited  it  with 
pride.  This  gave  to  our  Bible  woman  the  best  of  all  starting  points 
for  a talk  with  mother  and  children  and  the  Chelibi,  when  possible ; 
for  this  teacher  was  mistress  of  Turkish  and  French,  as  well  as  of 
Bulgarian. 

In  another  village  not  far  distant,  one  of  these  humble  teachers 


452  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 


of  evangelical  truth,  herself  a village  girl,  lived  so  blameless  and 
winsome  a life  that  she  was  gladly  received  into  all  homes,  Moslem 
as  well  as  Christian.  I was  once  visiting  her  to  look  upon  her  work 
in  the  school  and  homes.  A little  child  had  recently  been  born  in  the 
Turkish  home  of  a customs-officer,  who  made  us  not  a little  trouble 
by  his  too  stringent  examinations  of  all  our  luggage,  when  crossing 
the  boundary  from  Bulgaria  on  missionary  tours.  Notwithstanding 
the  fact  that  our  Bibles  and  hymn  books  all  bore  the  printed  permit 
of  the  Turkish  censor  of  the  press,  he  not  unfrequentlv  confiscated 
them,  as  well  as  Scripture  text-cards  and  picture-rolls,  doubtless  in 
the  expectation  of  receiving  baksheesh  to  secure  their  more  speedy 
surrender  to  us.  The  cordial  invitation  from  his  wife,  extended 
through  our  Bible  woman,  to  visit  and  congratulate  her  upon  the 
coming  of  her  little  one  was  most  opportune  at  this  time  from  a 
business  point  of  view,  as  well  as  because  of  the  joy  which  it  gave 
us  to  have  access  to  such  a home.  While  we  sat  by  the  side  of  the 
bed  spread  in  state  upon  the  floor,  as  is  the  custom  in  those  lands, 
we  were  overjoyed  to  find  that  she  longed  to  be  cheered  by  the  sing- 
ing of  Christian  hymns  and  to  hear  sweet  words  of  comfort  from 
God’s  own  Book.  Her  mother  hovered  about,  sympathetic ; the 
watchful  husband  and  father  made  frequent  trips  from  his  office 
through  the  room  but  seemed  to  find  nothing  to  criticize.  The  next 
day  he  gave  up  the  books  and  other  belongings  of  a deceased  teacher, 
which  he  had  unduly  detained.  In  these  and  in  similar  wavs  come 
many  opportunities  for  contact  with  these  shut-in  lives  in  Moslem 
homes  in  Macedonia.  What  need  there  is  of  prayer  that  the  Spirit 
of  God  may  bless  these  interviews  ! 

On  the  second  day  after  we  captives  had  been  freed  and  had 
found  ourselves  safe  in  the  home  of  Macedonia  friends,  our  hostess 
asked  Mrs.  Tsilka  and  me  to  come  with  her  aside  from  our  throng 
of  friends  to  meet  some  of  her  neighbors  who  could  not  come  into 
the  family  sitting-room.  We  instinctively  knew  that  these  were 
Moslem  neighbors.  She  was  perfectly  at  home  in  their  language  and 
was  a true,  good-hearted  woman  in  all  her  relations  with  them,  as 
well  as  with  her  non-Moslem  neighbors.  She  led  us  to  another  room 
where  three  or  four  white-veiled  women  awaited  us.  They  had 
bared  their  faces  in  their  eagerness  to  gaze  upon  the  women  who 
had  been  lost  from  the  world  for  nearly  six  months  in  the  hands  of 
brigands,  and  who  had  just  been  freed.  Especially  were  they  anxious 
to  see  the  mother  and  the  tiny  baby  girl,  now  seven  weeks  old,  and 
to  know  if  that  were  true  which  they  had  heard  of  the  captives.  How 
curiously  they  looked  at  the  little  child ! How  pityingly  they  looked 
at  the  mother ! How  compassionate  was  the  gaze  which  took  us  all 
in  ! We  said  : “Allah,”  with  an  upward  glance.  They,  too,  glanced 
upward,  and  said,  “Allah ! Allah !”  and  we  understood  each  other. 
It  was  God  who  had  saved  the  captives.  It  was  He  who  had  saved 
the  baby  life.  These  Moslem  sisters  with  their  tear-wet  eyes  recog- 


THE  EDUCATED  MOSLEMS  OF  INDIA 


453 


nized  His  mercy,  as  well  as  we.  Can  Moslem  women  be  reached  by 
the  Gospel?  Yea,  verily,  if  it  be  taken  to  them  by  hearts  brimming 
with  God’s  love  and  filled  with  the  power  of  His  Spirit. 

These  are  but  a few  side-lights  upon  the  work  for  Moslem 
women  in  Turkey.  I have  confined  myself  to  speaking  of  the  prov- 
inces of  European  Turkey  only,  since  this  is  the  field  of  which  I have 
personal  knowledge.  Mrs.  Zwemer  has  already  spoken  to  you  of 
the  work  in  Arabia.  You  will  thus  see  that  the  same  limitations 
prevail  there,  but  with  grateful  hearts  we  recognize  that  ‘‘the  word 
of  God  is  not  bound,”  and  that  “where  the  Spirit  of  the  Lord  is,  there 
is  liberty.”  For  His  Moslem  children,  as  well  as  for  those  who  bear 
the  Christian  name,  He  has  mercy,  and  His  call  is  unto  them  as  well 
as  unto  us.  But,  Christian  women,  for  us  who  live  in  the  light  of 
our  free  life,  with  its  unlimited  opportunities  for  enrichment  and 
blessing,  how  insistent  is  His  call,  “Give  ye  them !”  Can  you, 
Christian  girls,  delegates  to  this  Student  Volunteer  Convention,  seek 
a larger  sphere  for  your  lives  than  to  follow  your  Leader,  as  He 
leads  you,  with  His  message  of  life  to  your  sisters  of  the  Moham- 
medan world? 


THE  EDUCATED  MOSLEMS  OF  INDIA 

MR.  B.  R.  BARBER,  CALCUTTA 

Far  too  little  thought  has  been  given  to  Islam  in  India  as  a field 
for  missionary  effort.  Only  comparatively  recently  has  work  been 
vigorously  undertaken  for  Moslems.  In  the  Province  of  Bengal, 
where  25,000,000  reside,  a third  of  a century  ago  marked  the  be- 
ginning of  work  for  them.  They  form  a class  by  themselves  with 
their  own  special  needs  and  special  problems. 

I.  PRESENT  CONDITION  OF  ISLAM 

Out  of  200,000,000  Mohammedans  in  the  world  to-day,  62,000,- 
000,  or  about  one-third  of  the  whole  number,  dwell  in  India.  This  is 
eight  times  as  many  as  are  to  be  found  in  Arabia  itself,  the  home  of 
the  Prophet.  The  increase  in  the  number  of  Mohammedans  in  the 
Indian  Empire  in  the  decade  from  1891  to  1901  was  nine  per  cent. 
The  increase  of  Protestant  Christians  in  the  same  period  was  fifty- 
one  per  cent.,  of  Roman  Catholics  sixteen  per  cent.,  of  Buddhists 
thirty-three  per  cent.,  of  the  whole  population  two  and  two-fifths  per 
cent.,  while  Hinduism  decreased  one-quarter  of  one  per  cent. 

Though  Islam  was  forcibly  carried  into  India  in  71 1 A.  D.,  it 
is  no  longer  a religion  of  the  sword  strictly  speaking,  but  is  coming 
to  be  more  and  more,  a missionary  religion.  It  is  not,  however,  a 


454  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

religion  of  “light  and  truth,  but  of  darkness  and  error.”  Some  one 
“doubts  if  the  ordinarily  understood  Moslem  idea  of  God  is  any 
higher  than  that  of  the  heathen.”  It  is  true  that  while  the  Koran 
enjoins  respect  for  the  Christian  Scriptures  and  invariably  mentions 
them  as  from  God,  the  Mohammedan  to-day  denies  the  divinity  of 
Christ,  he  denies  His  death  and  the  power  of  His  resurrection  and 
rejects  His  atonement.  Mere  formalism,  the  lack  of  spiritual  power, 
the  low  plane  given  to  woman,  the  sanction  of  polygamy,  divorce, 
concubinage,  and  slavery,  and  the  prevalence  of  many  other  forms 
of  immorality  all  proclaim  the  fall  of  Islam,  sooner  or  later.  Prin- 
cipal Fairbairn  says : “The  religion  that  does  not  purify  the  home, 
cannot  regenerate  the  race;  one  that  depraves  the  home,  is  certain 
to  deprave  humanity.  Motherhood  must  be  saved,  if  manhood  is 
to  be  honorable.  Spoil  the  wife  of  sanctity,  and  for  man  the  sanc- 
tities of  life  have  perished.  And  so  it  is  with  Islam.”  A further 
weakness  is  the  fact  that  where  it  has  been  so  closely  associated 
with  Hinduism,  instead  of  cleansing  it,  it  has  added  idolatrous  prac- 
tices to  its  own  system. 

Put  over  against  this  the  statement  in  a recent  issue  of  the 
“Hibbert  Journal,”  of  that  most  learned  gentleman,  Ameer  Ali,  late 
Judge  of  the  High  Court  of  Bengal:  “Both  Islam  and  Christianity 
have  identical  aims  and  ideals,  and  both  agree  in  their  general  prin- 
ciples. . . . The  cause  of  the  misunderstanding  between  Moslems 
and  Christians  is  the  Christian  dogma  of  the  Sonship  of  Jesus,  that 
He  was  the  only  begotten  Son  of  God.”  He  claims  that  Islam  to- 
day represents  the  real  true  religion  which  Christ  taught. 

It  is  almost  inconceivable  to  our  Christian  minds  that  any  man 
can  be  so  blinded  to  the  differences  and  contradictions  between  the 
two  faiths,  both  in  the  matter  of  Scripture  as  well  as  of  life  as  to 
make  such  a statement.  There  is  sin  enough  among  Christian  peo- 
ple, but  it  is  there  without  divine  sanction;  in  the  Koran  we  find 
all  kinds  of  license  and  liberty  and  an  appeal  to  the  very  lowest  in- 
stincts of  men  to  bring  about  the  spread  of  the  faith.  It  is  even 
called  “the  easy  way.” 

II.  EDUCATION  A STRONG  FACTOR  IN  THE  WORK  FOR  MOSLEMS 

i 

“Ignorance  and  superstition  have  always  been  the  worst  foes 
of  truth,”  All  study  and  learning  lead  to  the  mighty  Founder  of 
Christianity,  who  said,  “I  am  the  way  and  the  truth.”  There  is  far 
greater  hope,  therefore,  for  the  educated  in  Islam  than  for  the  ig- 
norant. Only  six  per  cent,  of  the  men  and  three-tenths  of  one  per 
cent,  of  the  women  are  literate,  and  only  nine  per  cent,  of  those  of 
school  age  are  attending  any  educational  institution.  If  India  could 
be  filled  with  schools  and  colleges  giving  to  Mohammedans  a lib- 
eral and  modern  education,  the  question  of  their  conversion  would 
to  some  extent  settle  itself;  for  few  Mohammedans  can  open  their 


THE  EDUCATED  MOSLEMS  OF  INDIA 


455 


minds  to  the  truth  and  long  remain  in  Islam.  There  must  be  added 
to  this,  of  course,  the  dissemination  of  Gospel  teaching  by  the 
missionary.  The  attendance  by  Moslems  upon  schools  where  inde- 
pendence of  thought  exists  is  on  the  increase.  Distinctly  Koran 
schools,  where  only  the  Koran  is  chanted,  have  for  the  past  fifteen 
years  steadily  decreased. 

Dr.  E.  M.  Wherry,  of  the  Presbyterian  Mission,  Ludhiana, 
writes:  “It  is  not  an  exaggeration  to  say  that  no  class  in  India  has 
felt  more  intensely  the  impact  of  Christian  education  and  religious 
thought  than  has  the  Mohammedan.  . . . The  establishment 

of  a system  of  schools  for  the  education  of  boys  and  girls  by  the 
missionaries,  and  later  on  by  the  government,  brought  in  the  first 
disturbing  element.  The  education  given  in  the  ‘neutral’  schools 
provided  at  least  a refuge  for  Moslem  children  and  youth  against 
the  proselytizing  tendency  of  the  mission  schools.  But,  alas,  even 
these  were  found  to  undermine  the  faith  of  the  young  men  in  the  tra- 
dition of  their  fathers.  Many  of  them  became  agnostic  or  skeptical 
in  their  religious  sentiment.  Some  became  Christians  and  rose  up 
as  champions  of  their  new  faith,  as  over  against  the  faith  of  their 
fathers.” 

When  Sir  Sayad  Ahmed  and  others  of  like  liberal  mind  felt 
that  Christian  schools  were  winning  Moslems  to  Christ,  that  even 
the  education  in  government  schools  weakened  their  faith  in  Islam, 
and  that  their  own  Moslem  schools  were  not  attracting  the  children 
as  they  ought,  they  became  alarmed  and  met  to  discuss  a remedy. 
They  proposed  to  organize  a high-grade  institution  which  should 
become  a Mohammedan  university  where  their  youth  should  be 
taught.  From  this  has  come  the  Aligarh  College,  where  hundreds  of 
young  men  are  enrolled.  It  is,  perhaps,  the  strongest  Mohammedan 
institution  in  existence.  Aga  Khan  says:  “We  want  Aligarh  to  be 
such  a home  of  learning  as  to  command  the  same  respect  of  scholars 
as  Berlin  or  Oxford,  Leipsic  or  Paris.  And  we  want  those  branches 
of  Moslem  learning,  which  are  too  fast  passing  into  decay,  to  be 
added  by  Moslem  scholars  to  the  stock  of  the  world’s  knowledge. 
And,  above  all,  we  want  to  create  for  our  people  an  intellectual  and 
moral  capital;  a city  which  shall  be  the  home  of  elevated  ideas  and 
pure  ideals ; a center  from  which  light  and  guidance  shall  be  diffused 
among  the  Moslems  of  India — aye,  and  out  of  India,  too — -and 
which  shall  hold  up  to  the  world  a noble  standard  of  the  justice 
and  virtue  and  purity  of  our  beloved  faith.” 

The  Madrassa  College  and  institution  in  Calcutta  with  over  800 
students  prepares  young  men  for  the  lower  grades  of  the  university 
examination.  Many  of  the  mission  schools,  such  as  the  Forman 
Christian  College,  Lahore,  are  crowded  with  Mohammedans,  and 
here  the  Bible  is  a part  of  the  curriculum.  Regular  evangelistic 
work  is  also  carried  on  among  the  educated  men. 

Those  Mohammedans  in  India  who  are  leading  the  advance 


45^  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

movement  are  called  rationalists  and  their  doctrine  the  New  Islam, 
though  Orthodox  Mohammedans  refuse  to  give  it  any  place  what- 
ever in  the  religion  of  Mahomet.  Thus  there  are  coming  to  be 
heretical  tendencies  among  them,  showing  that  they  are  not  united 
in  their  beliefs.  There  are  many  sects  among  the  Mohammedans  of 
India. 

Dr.  Fairbairn  says : “The  Koran  has  frozen  Mohammedan 
thought;  to  obey  it  is  to  abandon  progress.”  And  in  proportion  as 
its  adherents  are  becoming  progressive,  their  faith  is  losing  its  hold 
upon  them.  “Their  system  is  hopelessly  antagonistic  to  everything 
new  and  everything  progressive.”  Especially  can  the  truth  of  this 
statement  be  seen  in  strictly  Mohammedan  countries,  where  there  is 
a striking  absence  of  railroads,  of  commerce,  and  of  modern  con- 
veniences in  the  cities,  though  they  are  being  introduced  into  other 
non-Christian  countries.  In  India,  however,  this  is  not  very  mani- 
fest. 


III.  FORMS  OF  OPPOSITION 

A real  note  of  alarm  is  being  sounded  in  the  ranks  of  Islam  to- 
day. They  feel  that  something  must  be  done  to  save  the  faith  of 
the  Prophet.  Accordingly  they  are  forming  “Societies  for  the  De- 
fense of  Islam.”  They  are  establishing  presses  for  the  production 
of  books,  pamphlets,  and  magazines  for  the  purpose  of  propagating 
their  faith.  The  Moslem  Publishing  Company  of  Lahore  are  send- 
ing broadcast  the  Shorter  Catechism,  changed  so  as  to  make  it 
refer  to  Mohammedanism.  Christian  hymns  are  published,  which 
have  been  altered  to  mean  Islam;  also  original  tracts  are  prepared. 
They  are  copying  missionary  methods  in  the  organization  of  Young 
Men’s  Mohammedan  Associations,  prayer-meetings,  open-air  and 
bazaar  preaching.  They  are  establishing  vernacular  Moslem  schools 
and  colleges  and  are  boycotting  the  missionary  schools.  They  are 
also  using  every  effort  to  injure  the  mission  schools  by  the  employ- 
ment of  zenana  teachers,  and  to  a certain  extent  they  are  refusing 
to  allow  mission  workers  to  visit  women  in  the  homes.  They  are 
engaging  Moslem  preachers  who  go  about  actively  and  zealously 
preaching  the  Moslem  faith.  These  preachers  try  to  deceive  the 
missionary  by  coming  and  pretending  to  be  inquirers.  One  came 
to  me  and  professed  to  be  anxious  to  be  baptized  at  once.  Further 
conversation  revealed  his  true  state  of  mind;  and  the  next  day  the 
would-be  convert  was  preaching  in  the  square  to  a large  crowd  of 
Mohammedans,  using  as  the  basis  of  his  address  the  previous  day’s 
conversation  with  me.  They  induce  renegade  Christians  to  preach 
against  Christianity.  They  use  the  substance  of  infidel  literature 
from  Europe  and  America,  and  the  discussions  in  the  books  and 
magazines  on  higher  criticism  to  prove  that  the  Christian  faith 
is  not  well  established  and  that  its  leaders  are  not  agreed  on  its 


THE  EDUCATED  MOSLEMS  OF  INDIA 


457 


fundamentals.  All  this  active  opposition  shows  that  there  is  great 
unrest  in  Islam,  and  much  of  it  is  not  without  its  helpful  side  to  the 
preaching  of  the  Gospel.  Let  us  take  courage. 

IV.  HOPEFUL  SIGNS  OF  THE  ULTIMATE  TRIUMPH  OF  CHRIST 

No  legal  disabilities  exist  in  India  to  a Mohammedan  becoming 
a Christian,  and  missionaries  may  work  freely  among  them.  They 
are  more  tolerant  to  Christian  preaching  than  formerly.  Time  was 
when  an  outbreak  would  result  from  certain  statements  in  public 
address;  now  they  only  listen  and  learn.  There  is  a growing  expec- 
tation among  them  of  the  advent  of  a great  prophet,  and  some  con- 
nect this  with  the  Christians’  second  coming  of  Christ.  They  feel 
that  those  countries  where  Christ  is  honored  are  the  most  favored 
of  all,  and  they  are  contrasting  their  own  conditions  with  those  of 
the  people  of  Christian  nations. 

Their  conferences  and  Societies  for  the  Defense  of  Islam  are 
arousing  young  men  among  the  educated  to  read  and  think  for 
themselves.  Their  “rejoinders”  to  Christian  tracts  only  serve  to 
advertise  those  tracts,  as  well  as  the  Bible  itself.  The  mission  col- 
leges and  other  educational  institutions  disseminate  truth,  which 
dispels  superstition  and  spreads  light.  As  education  increases  many 
turn  to  the  study  of  the  Christian  Scriptures,  and  a wide  chasm  is 
seen  to  exist  between  them  and  the  Koran. 

Missionaries  are  learning  better  how  to  deal  with  Moslems 
and  how  to  preach  the  Gospel  more  effectively.  Controversy  is 
avoided  as  far  as  possible.  References  to  the  defects  of  Islam  that 
would  tend  to  anger  the  hearer,  or  to  divert  his  mind  from  the  mes- 
sage, are  avoided.  Living  themes  are  being  presented ; the  need 
of  sinful  men,  reconciliation  to  God,  God’s  revelation  to  men  a 
necessity,  the  incarnation,  the  power  of  Christ  to  save,  and  kindred 
themes  form  the  burden  of  the  message. 

There  is  another  hopeful  sign.  In  recent  months  in  India  re- 
vival fires  have  begun  to  burn.  Over  in  Assam,  as  a reflex  influ- 
ence of  the  Welsh  revival,  perhaps,  the  Spirit  of  God  came  down 
upon  them,  and  thousands  were  added  to  the  Church.  In  the  Pun- 
jab in  several  places  and  among  various  missions  the  revival  has 
broken  out.  In  Panditi  Ramabai’s  Home  the  revival  has  come,  and 
orphans,  girls  and  widows  are  being  saved.  In  South  India  the 
promise  of  the  Father  has  come  to  the  working  and  waiting  ser- 
vants in  the  regeneration  of  many  souls.  In  Bengal,  in  one  or  more 
places,  Pentecostal  scenes  have  been  witnessed.  In  many  other  sec- 
tions there  are  evidences  of  a great  outpouring.  The  missionaries 
have  planted  and  watered,  and  God  will  surely  give  the  increase. 
While  this  refers  to  missions  in  general,  it  includes  work  for 
Moslems. 

Dr.  Rouse  of  the  Baptist  Mission,  Calcutta,  says:  “Altogether 


458  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

the  situation  as  regards  work  among  Mohammedans  is  most  inter- 
esting and  encouraging.  It  would  be  much  more  so  if  I saw  any 
sign  of  appreciation  on  the  part  of  the  Church  of  Christ  of  the  special 
opportunities  for  missionary  work  among  Mohammedans  which  are 
now  to  be  found  in  all  India  and  elsewhere.  Why  should  we  not 
attack  vigorously,  when  the  enemy  is  beginning  to  waver?” 

In  the  words  of  an  earnest  man  of  God:  “We  need  a modern 
Peter  the  Hermit  to  go  up  and  down  Europe  and  America  to 
preach  a new  spiritual  crusade ; for  without  knowledge,  there  can  be 
no  interest,  without  interest  there  can  be  no  prayer,  and  without 
prayer  there  can  be  no  victory.” 


ISLAM  IN  AFRICA 

THE  REV.  CHARLES  R.  WATSON,  D.D.,  PHILADELPHIA 

We  have  repeatedly  heard  it  said  that  the  great  missionary 
problem  we  have  to  deal  with  in  Africa  is  the  problem  of  paganism ; 
and  yet  I stand  in  the  strong  conviction  to-day,  that  the  real  problem 
of  missionary  work  is  Mohammedanism.  Do  you  realize  that  out 
of  a population  of  164,000,000  people  in  Africa,  fifty-nine  millions 
are  Mohammedans?  Practically,  one-third  of  the  continent  to-day 
is  Mohammedan.  To  prove  the  statement  that  Mohammedanism  is 
the  great  problem  of  missionary  work  to-day,  I would  emphasize  the 
fact  that  for  every  missionary  to  the  Mohammedan  world  in  Africa, 
you  can  find  twenty  missionaries  to  the  pagan  world  in  Africa,  and 
for  every  convert  from  Mohammedanism  in  Africa,  I think  you  can 
find  1,000  converts  from  paganism  in  Africa.  And  if  this  does  not 
prove  that  the  real  missionary  problem  in  Africa  is  Mohammedan- 
ism, I scarcely  see  how  that  point  could  be  proved  at  all. 

Broadly  speaking,  in  the  northern  part  of  the  continent,  forty- 
seven  per  cent,  of  the  African  Moslem  world  fronts  on  the  Mediter- 
ranean Sea;  some  thirty-two  per  cent,  fronts  upon  the  Atlantic 
Ocean;  some  nineteen  per  cent,  is  in  the  interior;  and  some  two  per 
cent,  lies  along  the  Indian  Ocean.  The  greatest  problem,  therefore, 
is  along  the  Atlantic  Ocean  and  the  Mediterranean  Sea. 

Then  we  need  to  distinguish  between  the  different  kinds  of 
Mohammedanism  in  Africa.  Here  in  Egypt  is  a great  university,  a 
great  Mohammedan  system  of  education,  with  primary  schools,  with 
minarets  and  mosques  to  be  seen  everywhere;  and  you  have  a people 
educated  and  prosperous,  and  clearly  Mohammedan.  But  I went  up 
the  Nile  1,000  or  perhaps  2,000  miles,  until  I came  almost  to  the 
frontier  of  the  Mohammedan  world,  and  I asked  concerning  the 
religious  faith  of  this  tribe  and  that.  I was  told  that  they  were  Mo- 
hammedans, that  they  swore  by  the  Prophet  and  prayed  to  the 


ISLAM  IN  AFRICA 


459 


Prophet.  And  I found  that  they  did,  indeed,  swear  by  the  Prophet — 
they  swore  by  him  plentifully  and  at  all  times  and  upon  every  occa- 
sion— but  there  was  no  praying-  and,  in  fact,  no  knowledge  of  the 
Mohammedan  system.  There  were  no  schools,  no  mosques,  no 
prayers,  and  scarcely  any  knowledge  of  the  teachings  of  Mohammed 
at  all.  The  case  was  simply  this:  They  had  been  shamed  out  of 
paganism  and  were  ashamed  to  say  they  were  pagans;  so  they 
called  themselves  Mohammedans. 

It  is  worth  our  while,  therefore,  to  note  the  strongholds  of 
Mohammedanism.  The  stronghold  of  Mohammedanism  in  Africa 
is  all  along  the  Mediterranean  Sea — in  Egypt,  where  nine-tenths  of 
the  population  is  Mohammedan  and  the  government  itself  is  thor- 
oughly Mohammedan,  and  where  Mohammedanism  is  intrenched 
in  a system  of  education.  Then  in  Tripoli,  you  find  ninety-six  per 
cent,  of  the  population  Mohammedan,  while  in  Tunis  nine-tenths  of 
the  population  is  Moslem.  Finally,  in  Morocco  and  Algeria  they 
abound.  The  whole  population  of  this  Mediterranean  shore  is 
solidly  Mohammedan,  intrenched  in  a system  of  Mohammedan  edu- 
cation, and,  as  a rule,  supported  by  a Mohammedan  political  system. 
There  are  other  portions  of  Africa  where  Mohammedanism  is  quite 
extensive,  but  in  proportion  to  the  total  population,  it  is  in  the  min- 
ority. For  example,  Nigeria  contains  6,000,000  Mohammedans, 
but  what  are  these  among  25,000,000  pagans.  Then,  too,  Moham- 
medanism is  here  a colorless  sort  of  faith.  So  I repeat,  the  strong- 
hold of  Mohammedanism  lies  along  the  Mediterranean  shore. 

I.  But  what  is  the  particular  appeal  of  this  African  Moham- 
medan world  to  us  Americans?  I think  the  first  appeal  is  its  ignor- 
ance. We  scarcely  realize  what  the  ignorance  of  the  Mohammedan 
world  is.  We  do  not  have  accurate  figures  for  all  of  it,  but  let  me 
indicate  as  well  as  I can,  the  estimated  number  of  illiterates.  Tunis 
has,  out  of  every  hundred  as  it  is  estimated  but  twenty-five  who  can 
read  and  write;  and  for  the  purpose  of  making  a comparison,  I call 
your  attention  to  the  fact  that  in  this  land  of  ours,  it  is  estimated  that 
eighty-five  per  cent,  of  the  population  of  the  United  States  read  and 
write;  then  pass  to  Tripoli,  where  out  of  every  hundred,  it  is  esti- 
mated that  only  twenty  can  read;  in  Morocco  and  Algeria,  it  is 
estimated  that  only  ten  out  of  every  hundred  can  read;  in  Egypt,  a 
definite  census  tells  us  that  only  twelve  out  of  every  hundred  can 
read. 

Fellow-students,  you  who  can  read  and  write  and  think  and 
know  the  truth  and  read  the  Word  of  God,  you  owe  it  to  Jesus 
Christ  to  send  this  Word  to  those  who  are  less  fortunate  than  your- 
selves. As  He  has  given  you  great  intellectual  privileges  and  gifts, 
you  owe  it  to  Him  to  use  these  gifts  also  in  His  service.  The  great 
plea  of  this  Mohammedan  world  is  the  plea  of  its  ignorance. 

II.  Then  there  is  the  appeal  of  its  immorality.  I cannot  talk 
plainly  to  you  on  this  subject  to-day.  I cannot  speak  to  you  here 


460  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

and  now  of  the  depths  of  degradation  in  which  the  Mohammedan 
world  is  sunk.  Sensuality  is  the  great  sin  of  the  Mohammedans. 
Perhaps  the  great  sin  of  northern  nations  is  intemperance;  but  the 
sin  of  Mohammedanism  is  beyond  a doubt  sensuality — immorality 
and  impurity  as  legalized  in  the  polygamy  and  concubinage  of  the 
Mohammedan  world;  or  it  may  be  an  immorality  that  is  illegal  and 
contrary  to  the  Mohammedan  law;  but  it  is  there  all  the  same.  I 
have  not  only  the  testimony  of  my  own  observation,  but  I have  also 
the  testimony  of  Dr.  R.  H.  Nassau,  the  head  of  the  Presbyterian 
mission  work  in  the  Gabun  District,  who  says  that  Mohammedans 
have  added  “a  refinement  of  sensuousness  to  pagan  sensuality.” 
Rev.  James  L.  Lockhead,  of  Algeria,  says:  “There  is  a great  deal 
of  immorality.  A large  number  of  Arab  women  are  given  over  to  a 
life  of  prostitution.  We  think  the  divorce  system  existent  among 
Moslems  is  largely  responsible  for  this.  Many  women  when  di- 
vorced have  no  means  of  livelihood,  and  gradually  drift  into  such 
a life.”  J.  H.  C.  Purdon,  of  Tunis,  writes:  “Immorality  is  practiced 
to  an  appalling  extent  and  is  cultivated  by  the  French  in  the  pub- 
lication of  the  most  obscene  post-cards  and  literature  imaginable.” 
He  says  further,  that  men  had  been  pointed  out  to  him  as  guilty 
of  such  sins  as  no  man  would  want  to  name;  and  to  such  an  extent 
was  this  true  that  he  had  asked  them  to  tell  him  no  more.  The  con- 
ception which  we  have  of  clean  and  pure  lives  is  one  that  we  owe  to 
Jesus  Christ.  Shall  we  not  use  that  vision  in  His  service? 

III.  The  third  appeal  of  this  Mohammedan  world  is  the  degra- 
dation of  its  women,  degraded  in  every  way,  but  especially  degraded 
by  the  ignorance  of  which  I have  spoken.  For  wherever  ignorance 
among  men  is  general  it  is  also  true  that  the  case  is  much  worse 
among  women.  In  Egypt,  where  it  is  estimated  that  twelve  out  of 
every  hundred  can  read  among  the  entire  population,  of  the  women 
there  are  only  about  six  in  every  thousand  who  can  read. 

They  are  degraded  by  seclusion.  When  you  get  away  from  the 
strongholds  of  Mohammedanism  you  do  not  find  the  seclusion  of 
women  so  greatly  observed  as  elsewhere;  but  you  do  find  it  to  a 
great  extent  wherever  Mohammedanism  goes.  It  limits  woman’s 
thoughts,  it  limits  woman’s  life,  and  it  limits  woman’s  character, 
for  the  Mohammedan  social  law  is  that  the  higher  the  woman  is  in 
society  the  less  will  be  seen  of  her  in  public. 

And  women  are  also  degraded  by  polygamy.  In  many  parts 
of  the  Mohammedan  world,  it  is  true,  men  do  not  have  more  than 
one  wife;  but  this  is  not  because  their  system  does  not  allow  it, 
for  the  Koran  says  that  a man  may  have  four  legal  wives  at  one 
time,  and  many  Mohammedans  live  up  to  this  privilege.  But  the 
reason  why  a large  number  of  Mohammedans  have  only  one  wife 
is  that  it  costs  too  much  to  have  more,  and  a man  cannot  afford  it. 
So  it  happens  that  in  Tunis  and  Tripoli  there  are  only  about  five 
per  cent,  of  the  families  in  which  there  is  more  than  one  wife.  But 


ISLAM  IN  AFRICA  46 1 

generally  speaking,  you  have  the  degradation  of  woman  by  po- 
lygamy. 

Then  you  have  woman’s  degradation  by  the  Mohammedan  di- 
vorce system.  What  hope  is  there  for  women,  if  a man  can  rise  in 
the  morning  in  an  ill  humor,  and  say,  “Woman,  thou  art  divorced,” 
and  then  she  promptly  ceases  to  be  his  wife?  It  is  a very  simple 
method  of  divorce,  easily  operated,  and  a man  can  use  it  at  his  pleas- 
ure. It  is  true,  the  man  may  be  afraid  of  his  wife’s  relatives  and  so 
refrain  from  divorcing  her,  but  there  is  nothing  else  to  restrain  him. 
Such  laws  and  such  a system  cannot  fail  to  degrade  women  to  the 
level  either  of  a toy  and  plaything,  or  of  a slave.  A prominent 
Moslem  said  to  Rev.  Andrew  Watson,  D.D.,  of  Egypt,  that  he  be- 
lieved that  not  more  than  five  per  cent,  of  the  Mohammedan  men 
retained  their  wives  throughout  their  lives.  Think  what  a state 
of  affairs  that  is,  and  how  it  must  contribute  to  the  degradation 
of  woman  by  ignorance.  Think  of  the  degradation  of  woman  by 
ignorance,  by  seclusion,  by  this  polygamy,  and  finally  by  this  mis- 
erable, abominable  divorce  system! 

IV.  And  then  there  is  the  appeal  which  is  voiced  by  the  woes 
of  slavery.  Its  appeal  is  above  and  beyond  all  that  has  gone  before, 
but  we  have  not  time  to  dwell  upon  it.  All  these  appeals  ought  to 
be  considered  as  we  face  the  problem  of  Islam  in  Africa  that  is 
before  us. ' 

Now  you  may  say,  are  these  people  worth  saving?  I have  tried 
to  count  the  number  of  professed  converts  from  the  Mohammedan 
races  in  the  northern  part  of  Africa,  and  cannot  count  more  than 
500.  It  would  seem  that  the  Christian  Church  did  not  think  them 
worth  saving.  Yet  I take  my  stand  on  the  battle-field  of  Omdur- 
man,  where  Mohammedanism  had  its  last  great  outbreak  in  a relig- 
ious war,  and  I recall  the  passionate  devotion  to  their  cause  which 
the  Mahdist  troops  displayed  in  their  attempts  to  beat  back  the 
English  under  Kitchener ; and  as  I remember  how  those  men  rushed 
forward  by  hundreds  and  thousands  in  their  brave  and  passionate 
and  absolute  devotion  to  a cause  which  they  thought  was  the  cause 
of  God,  there  came  to  my  heart  the  thought,  and  to  my  lips  the 
exclamation,  “What  magnificent  Christians  these  men  might  have 
made  had  their  lives  been  won  to  Christ!”  My  friends,  God  has 
given  to  you  the  light.  Will  you  not  use  it  to  lighten  their  darkness 
and  bring  the  Mohammedan  world  of  Africa  to  Jesus  Christ? 


THE  EVANGELIZATION  OF  THE  MOHAMMEDAN 
WORLD  IN  THIS  GENERATION 


THE  REV.  S.  M.  ZWEMER,  D.D.,  F.R.G.S.,  ARABIA 

I desire  to  speak  to  you  of  those  large  regions  of  the  Moham- 
medan world  that  are  as  yet  wholly  unevangelized.  The  Moham- 
medan world  as  shown  to  you  on  the  map  stretches  from  China  to 
the  West  Coast  of  Africa  and  from  the  steppes  of  Siberia  as  far  south 
as  Zanzibar,  Java,  and  Sumatra.  It  is  divided  politically  into  those 
nations  governed  by  Christian  rulers,  such  as  India,  Japan,  our  own 
Philippine  Islands,  and  Algiers,  those  other  countries  governed 
purely  by  Mohammedans,  such  as  Turkey,  Persia,  Afghanistan,  and 
those  governed  by  Chinese  or  African  rulers.  Over  one-half  *of 
the  map  is  open  to  the  preaching  of  the  Gospel,  and  the  power  to 
shut  out  missionaries  no  longer  exists  in  many  parts  of  the  Moham- 
medan world.  They  are  reached  through  different  languages  now, 
whereas  once  the  Mohammedan  language  was  Arabic  only. 

I have  no  time  to  speak  of  these  points.  I want  to  enumerate 
the  calls  to  service  in  those  unreached  regions  which  do  not  appeal 
to  the  boards,  for  they  seldom  inaugurate  Moslem  missions.  It  re- 
quires a spirit  stirred  of  God  to  go  before  the  board  and  inaugurate 
such  a mission,  and  I wish  to  get  young  men  and  women  to  concen- 
trate their  lives  and  lay  them  down,  if  need  be,  in  this  great  work. 

Here  is  Afghanistan,  with  4,000,000  Mohammedans  and  not  a 
single  mission;  Baluchistan,  with  500,000  Moslems  and  only  one 
mission  station  on  the  border;  the  Philippine  Islands,  with  250,000 
Moslems  under  the  American  flag,  and  not  a single  missionary  work- 
ing among  the  Mohammedans  there.  Southern  Persia,  where  the 
same  work  ought  to  be  done  that  Mr.  Esselstyn  and  the  Church  Mis- 
sionary Society  workers  are  doing  in  Northern  Persia.  I estimate 
the  population  there  at  three  millions.  The  door  is  opened,  and 
when  the  door  opens  we  ought  to  pass  in  and  sacrifice  our  lives,  if 
need  be,  for  God,  as  the  Moslems  did  at  Khartum  for  their  Prophet. 
Here  is  the  whole  of  southern  Arabia  and  central  Arabia,  without 
a single  mission,  and  then  we  dare  to  raise  our  voices  and  sing, 

“Like  a mighty  army,  moves  the  Church  of  God.” 

There  are  the  unoccupied  fields  in  Africa;  the  great  Bantu  region 
and  south  of  it,  a population  of  about  five  millions.  In  Central 

462 


THE  EVANGELIZATION  OF  THE  MOHAMMEDAN  WORLD  463 

Africa  there  are  2,500,000 ; and  here,  where  the  Hausa  language  is 
spoken,  the  people  are  unreached  and  unevangelized.  Then  there  is 
the  great  Sahara,  and  the  French  Sudan  without  a permanent  mis- 
sion, containing  perhaps  ten,  or  at  least  eight,  millions  of  people. 
Then  there  is  Bokhara  province,  to  me  one  of  the  most  attractive 
fields  yet  unoccupied.  You  all  know  of  Bokhara  and  Samarcand, 
those  cities  of  romance  and  poetry.  Why  not  go  there  and  occupy 
those  regions  for  Jesus  Christ,  where  there  is  a population  of  2,000,- 

000  people  without  a single  missionary.  Russia  and  the  Caucasus 
contain  two  millions,  and  Russia  in  Central  Asia  a multitude. 

Think  of  Siberia,  east  and  west,  with  6,000,000  Moslems! 
When  I was  preparing  this  list  I put  it  down  six  millions,  and  then 

1 said  that  must  be  a mistake,  it  must  be  600,000.  I went  to  the 
authorities  again  and  looked  the  matter  up,  and  put  down  6,000,000 
Mohammedans  in  Siberia.  Then  turn  to  China,  where  all  eyes  are 
directed  now,  and  forget  for  a moment  the  great  pressing  problems 
of  missions  in  China  as  regards  the  heathen.  The  Chinese  mis- 
sions are  beginning  to  awake  to  the  seriousness  of  the  question.  I 
have  letters  in  my  possession  written  by  Chinese  missionaries,  who 
say  that  Moslems  in  China  are  increasing.  As  I said,  there  are 
30,000,000  Mohammedans  in  China,  on  the  estimate  of  missionaries 
who  are  conservative  on  this  question. 

The  subject  under  consideration  is  the  Mohammedan  world, 
and  surely  it  means  the  unevangelized  Mohammedan  world.  If 
the  cry  of  those  witnesses  who  have  already  spoken  brought  tears 
to  our  eyes  as  they  came  from  Persia,  from  Albania,  from  Turkey, 
from  Egypt,  and  from  India,  if  that  was  a call  from  God,  what  shall 
we  do  before  this  mute  appeal  of  78,550,000  Mohammedans;  or 
leaving  off  eight  millions  for  possible  error  in  statistics,  we  will  call 
it  70,000,000?  Shall  we  stand  by  and  see  these  seventy  millions 
of  our  fellow  creatures,  unreached  and  unevangelized,  under  the 
curse  and  in  the  snare  of  a false  religion,  continue  to  be  without  a 
knowledge  of  the  love  and  the  power  and  the  glory  of  Jesus  Christ, 
not  because  they  have  proven  fanatical  and  refused  to  listen,  not 
because  they  have  thrust  us  back,  but  because  none  of  us  has 
ever  had  the  courage  to  go  out  to  those  lands  and  win  them  to  Jesus 
Christ? 

Of  course  it  will  cost  life.  It  is  not  an  expedition  of  ease  nor 
a picnic  excursion  to  which  you  are  called.  You  are  soldiers  of 
Jesus  Christ;  and  the  man  who  asks  the  question,  whether  any 
Christians  have  lost  their  lives  in  preaching  the  Gospel  of  Christ  to 
the  Moslems,  asks  a wiser  question  than  he  knows.  It  is  going  to 
cost  many  a life;  and  not  only  lives,  but  prayers  and  tears  and  blood. 
That  is  where  Jesus  calls  us,  and  the  very  leadership  of  this  move- 
ment is  a leadership  of  suffering.  There  was  Raymond  Lull,  the 
first  missionary  to  Moslems,  stoned  to  death  in  Algiers.  Henry 
Martyn,  that  great  missionary  to  Moslems,  said,  “Now  let  me 


464  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

burn  out  for  God.”  We  who  are  missionaries  to  Mohammedans 
call  upon  you  to  follow  in  their  train  and  go  into  these  lands  and 
light  the  beacon  of  Jesus  Christ  in  all  the  Mohammedan  world.  He 
also  gave  His  life,  prayers,  and  sufferings  for  the  Mohammedan 
world,  as  well  as  for  us.  Shall  we  do  less  if  we  are  required?  Let 
us  be  like  those  Scots  of  Bruce,  who  were  ready  to  falter  until  that 
man  on  the  white  charger  took  the  heart  of  Bruce,  in  its  casket, 
and,  swinging  it  around  from  side  to  side,  cried  out,  “Oh,  heart  of 
Bruce,  lead  on!”  As  he  flung  it  out  toward  the  enemy  and  bore 
down  upon  them,  you  could  not  have  held  those  soldiers  back  by 
bands  of  steel.  Say  not  that  it  is  the  appeal  and  necessities  of  the 
Mohammedans,  or  the  call  of  missionaries;  it  is  the  call  of  our  Mas- 
ter. Let  us  shout,  “Oh,  heart  of  Christ,  lead  on!”  and  we  will 
follow  that  cry,  and  win  the  Mohammedan  world  for  Him.  We 
have  this  afternoon  met  and  pledged  ourselves  by  our  prayers,  by 
our  presence,  by  our  hymns,  and  by  our  faith,  that  we  are  working 
for  the  evangelization  of  the  Moslem  world  in  this  generation. 


QUESTIONS 

Q.  What  boards  are  working  in  Mohammedan  countries?  A. 
The  main  boards  that  are  working  in  Mohammedan  countries  are 
the  German  missionary  societies  in  Java  and  Sumatra,  especially 
the  Rhenish,  and  a number  of  other  missionary  societies,  such  as 
the  Church  Missionary  Society  of  London,  which  is  perhaps  doing 
the  most  extensive  and  intensive  work  of  any  society  that  I know  of. 
It  has  many  converts  in  India  and  Palestine,  and  is  working  with 
the  people  in  Egypt.  The  United  Presbyterians  in  Egypt  and  the 
North  Africa  Mission  do  good  work.  Then  there  is  the  Dutch  Re- 
formed Missionary  Society  working  in  Arabia.  There  are  only  two 
missions  in  that  whole  peninsula,  where,  all  told,  there  are  eight 
millions  of  souls.  I think  I have  enumerated  most  of  those  who 
work  for  the  Moslem.  Through  schools,  hospitals,  and  colleges — 
notably  Robert  and  Beirut  Colleges — there  are  many  missions  that 
touch  the  Mohammedan  problem,  but  only  indirectly,  of  course. 
Several  denominations  have  taken  this  matter  up,  but  the  Baptists 
have  not  taken  their  share  in  the  Mohammedan  work,  nor  has  the 
Methodist  Church,  North  or  South.  I think  these  great  denomina- 
tions should  rouse  themselves  to  the  necessity  of  carrying  the  light 
to  this  great  population. 

Q.  What  are  needed  most,  evangelists  or  doctors?  A.  I 
should  answer  that  question  by  saying  evangelist  doctors,  or  doc- 
tors who  are  also  evangelists;  or  an  evangelist  who  is  also  some- 
thing of  a doctor;  for  both  of  these  are  ideal  workers  in  every  part 
of  the  Mohammedan  world. 


QUESTIONS 


465 


Q.  What  is  being  done  for  the  20,000,000  Mohammedans  in 
China?  A.  That  question  makes  the  number  of  Mohammedans 
in  China  too  small.  My  information  is  that  there  are  certainly  not 
less  than  30,000,000  Mohammedans  in  China.  The  Secretary  of 
the  China  Inland  Mission  writes  me  an  official  letter  and  says  that 
the  society  does  not  touch  the  Mohammedan  public  in  China,  and 
he  urges  that  special  men  be  designated  for  this  great  work.  I do 
not  know  of  any  society  in  China  that  has  a single  missionary  who 
understands  the  Arabic  language  and  can  read  to  Mohammedans 
from  a book  printed  in  that  language. 

Q.  How  can  a young  man  whose  board  has  no  work  among 
Mohammedans  get  out  to  those  fields?  A.  That  is  a question  which 
came  as  a personal  question  to  me  fifteen  years  ago.  I belonged 
to  the  Dutch  Reformed  Church,  and  there  were  three  of  us  who  felt 
called  to  this  work,  and  were  considering  this  question,  Mr.  Phelps, 
Mr.  Cantine,  and  myself.  We  went  to  our  Board  and  said,  “We 
want  to  work  among  Mohammedans;”  but  the  Board  replied,  “We 
have  no  work  among  Mohammedans;  you  will  have  to  go  to  India, 
or  to  China,  or  to  Japan,  or  somewhere  else  where  we  have  work, 
or  else  stay  at  home.”  But  we  wanted  to  work  in  that  field  to  which 
we  felt  that  we  were  called.  We  appealed  to  the  Synod,  and  the 
Synod  accepted  our  appeal,  and  sent  us  back  to  the  Board.  They 
still  declined  to  send  us,  because  they  thought  that  they  had  all 
they  could  do  to  look  after  their  other  fields.  So  we  organized  an 
independent  mission,  and  raised  money  from  friends  to  enable  us 
to  go  out  and  start  the  work.  After  four  years  of  labor  in  Arabia, 
without  a Board  to  fall  back  upon,  and  pursuing  it  under  great 
financial  straits  and  difficulties,  the  work  succeeded,  and  the  Dutch 
Reformed  Church  adopted  our  Mission.  I advise  the  young  man 
to  take  the  matter  to  God,  and  if  his  Board  refuses  to  start  the 
work,  to  call  upon  God  to  show  him  the  way.  If  God  has  called 
him  to  that  work  he  will  be  stopped  by  no  Board;  for  what  is  a 
Board  when  God  wills? 

Q.  What  scholastic  preparation  is  needed  for  missionary 
work?  A.  I should  say,  by  all  means  get  a thorough  collegiate 
course;  after  that,  a good  theological  training.  But  I should  say, 
also,  it  should  include  a thorough  understanding  of  comparative 
religions,  in  order  to  be  able  to  compare  the  religion  of  Christ  with 
other  religions,  and  especially  with  Mohammedanism.  You  should 
study  and  understand  the  Mohammedan’s  religion,  in  order  that  you 
may  know  what  he  believes  and  be  able  to  answer  him.  But  first 
of  all,  last  of  all,  and  always,  you  should  know  your  own  Gospel. 
You  should  devote  special  attention  to  a knowledge  of  the  Old 
Testament,  when  working  among  Mohammedans;  for  the  Moham- 
medan is  familiar  with  that  and  believes  in  it.  You  can  talk  to  him 
of  the  Psalms  and  the  prophets,  in  whom  he  has  faith,  and  thus  lead 
him  on  to  the  Gospel  of  Christ. 


466  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

Q.  What  is  the  relation  of  Turkey  to  the  Mohammedan 
world?  A.  Turkey  is  its  religious  center.  The  Sultan  of  Turkey 
is  the  representative  of  Islam,  and  wherever  the  Mohammedan  prays 
he  looks  toward  the  Turkish  Empire.  The  Sultan  is  also  the  keeper 
of  the  great  flag  of  Mohammed.  It  is  said  that  if  he  should  unfurl 
that  flag  and  call  upon  Mohammedans  to  rise  up  and  battle  for 
the  Prophet,  he  would  rally  around  him  and  lead  the  greatest  re- 
ligious war  the  world  has  ever  known.  He  is  the  recognized 
religious  head  of  Mohammedanism,  and  it  is  a great  thing  for  our 
work  that  a mission  has  been  established  under  the  shadow  of  the 
palace  of  the  Sultan  and  that  Christian  schools  are  established  in 
Turkey.  Every  one  of  those  books  that  are  printed  bears  upon  it 
the  imprint  of  the  Sultan  giving  authority  to  publish  it. 

Q.  What  do  the  Moslems  believe  in  regard  to  Jesus  Christ? 
A.  I have  talked  with  the  Moslems  on  this  subject  by  the  hour, 
and  I have  yet  to  find  one  who  does  not  believe  that  Jesus  Christ 
was  one  of  the  purest  and  most  beautiful  characters  that  ever  lived. 
They  consider  that  until  Mohammed  came,  Jesus  Christ  was  the 
supreme  prophet.  They  believe  also  in  the  prophets  of  the  Old 
Testament.  They  believe  that  Abraham  was  a prophet  and  that 
he  was  superseded  by  David,  who  was  also  a prophet;  and  that 
David  was  superseded  by  Christ  as  a prophet;  and  then  they  believe 
that  Christ  was  superseded  by  Mohammed.  The  Mohammedans 
love  the  character  of  Jesus  Christ,  and  my  advice  to  the  workers 
who  go  among  them  is  to  build  upon  this  foundation  and  lead  them 
to  a true  knowledge  of  Him  and  not  to  antagonize  them. 

Q.  Plave  missionaries  lost  their  lives  through  Mohammedan 
fanaticism  while  preaching  Christ?  A.  In  answer  to  this  ques- 
tion I cannot  call  to  mind  a list  of  martyrs,  but  the  name  of  Labaree 
is  immediately  to  hand.  I do  not  know  whether  you  would  regard 
his  death  in  Persia  as  occurring  during  the  actual  preaching  of 
Christ,  or  not.  I think  it  would  come  under  that  head.  Yet  I do 
not  think  that  the  lives  of  many  foreign  missionaries  have  been 
sacrificed.  I do  not  know  whether  this  is  due  so  much  to  the  re- 
straint of  the  Mohammedans  as  to  the  lack  of  enterprise  and  courage 
of  Christian  workers.  I will  leave  you  to  make  the  comparison  be- 
tween the  aggressiveness  of  the  Church  in  reaching  out  to  other 
religions  and  the  aggressiveness  of  the  Church  in  reaching  Mo- 
hammedans. You  will  find  here  good  reason  why  so  few  lives  have 
had  a chance  to  lose  themselves  by  fanatical  outbreaks  among  Mo- 
hammedans. Of  course,  every  mission  should  use  every  common- 
sense  precaution  that  their  missionaries  may  be  protected  against 
these  outbreaks.  Mohammedans  are  fanatical.  We  have  a con- 
vert in  Cairo,  a Mr.  M , who  was  formerly  of  the  Moham- 

medan faith.  He  is  now  making  earnest  presentations  of  the 
religion  of  Christ.  In  Cairo,  he  holds  open  meetings  on  Monday 
for  a discussion  of  the  questions  of  religions.  One  day  recently,  at 


QUESTIONS 


467 


a religious  gathering,  Mr.  M made  a little  speech,  and  a 

Mohammedan  who  was  present  immediately  arose  and  began  to 
denounce  Christianity,  proclaiming  Mohammedanism  as  the  true 
religion.  Our  convert  said  that  if  he  were  given  an  opportunity 
he  would  reply  to  him,  but  that  as  this  was  not  the  time  or  place, 
he  would  be  glad  to  reply  to  him  at  the  next  Monday  discussion. 

The  presiding  officer  announced  that  Mr.  M would  reply  if 

they  would  come  to  his  Monday  meeting.  The  Mohammedan  who 
had  denounced  Christianity  went  and  gathered  together  an  immense 
crowd  of  followers,  a perfect  mob,  and  took  them  with  him  to  that 
meeting.  The  missionaries  did  not  expect  any  such  crowd,  nor  did 

Mr.  M . When  Monday  evening  came  there  were  fully  1,000 

men  gathered  together  there,  crowded  into  a room  that  would  only 
contain  about  700.  They  scrambled  through  the  windows  and  broke 
down  the  benches,  and  left  the  place  looking  very  much  like  a 
wreck.  Now  that  is  a sample  of  the  intimidating  methods  they  use. 
When  they  cannot  win  by  argument  they  resort  to  a show  of  force. 

0.  What  are  the  chief  methods  of  doing  pioneer  work  among 
Mohammedans?  A.  I think  the  chief  method  is  the  educational 
method;  yet  1 think,  going  hand  in  hand  with  that  and  on  perfect 
equality  with  it,  should  be  the  medical  method.  And  running 
through  both  these  is  a method  by  itself,  that  of  personal  work. 
Individual  personal  work  is,  after  all,  the  most  effective  wav  of 
reaching  Mohammedans. 


' 


EVANGELISTIC  WORK  IN  MISSIONS 

The  Duty  of  Emphasizing  Evangelistic  Work 
Evangelistic  Itineration 

Personal  Dealing  the  Great  Missionary  Duty 
Evangelistic  Work  for  Women 
A Typical  Result  of  Evangelistic  Work 
Preaching  in  a Persian  Mosque 
The  Training  and  Use  of  Native  Evangelists 

Relation  Between  Evangelistic  and  Other  Forms  of 
Work 

Methods  in  Evangelistic  Work 
Principles  Underlying  Evangelistic  Missions 


THE  DUTY  OF  EMPHASIZING  EVANGELISTIC  WORK 


THE  REV.  S.  M.  ZWEMER,  D.D.,  F.R.G.S.,  ARABIA 

It  speaks  volumes  for  the  power  of  Satan  as  a tempter  to  draw 
aside  the  Church  of  Christ  from  her  main  work,  that  in  a Convention 
held  in  the  interest  of  the  evangelization  of  the  world  we  hold  a spe- 
cial conferencd  on  evangelism,  and  in  that  special  conference  are 
asked  to  speak  on  the  duty  of  evangelizing.  Yet  we  who  have  been  in 
the  field  for  only  a few  years  realize,  with  the  veteran  missionaries, 
that  there  is  constant  danger  lest  the  missionary,  who  is  sent  out 
to  preach  the  Gospel,  become  imbued  with  the  idea  that  he  must 
do  anything  and  everything  but  preach  the  Gospel.  There  is  always 
the  danger  that  on  the  mission  field  you  see  only  a segment  of 
Ezekiel’s  vision,  where  we  have  bone  to  bone — that  is,  organization 
— where  we  have  flesh,  sinews,  and  skin  to  cover  the  bone — adher- 
ents— but  where  there  is  no  spirit,  or  the  breath  of  life,  no  actual 
living  converts  as  the  result  of  our  work.  Where  that  is  true  of 
whole  missionary  stations,  it  is  true  of  the  individual  convert  and 
often  of  the  individual  workers  and  missionaries. 

My  idea  of  evangelization  is  that  illustrated  by  Elisha,  as  he 
stands  in  the  chamber  of  death  before  the  son  of  the  Shunamite, 
the  idea  of  personal  contact.  The  only  thing  that  will  bring  life 
into  a dead  soul  is  the  touch  of  Jesus  Christ’s  life  which  is  in  us 
and  manifested  by  us.  Every  missionary  will  find  that  he  can  only 
bring  life  into  these  dead  and  shriveled  souls  by  personal  contact; 
by  stretching  out  his  own  life,  hand  on  hand,  eyes  on  eyes,  and 
mouth  on  mouth,  and  breathing  into  these  people  the  new  life  from 
God. 

What  is  evangelism?  It  is  a collision  of  souls — a collision  be- 
tween a dead  soul  and  a live  soul — by  which,  in  personal  contact 
with  the  individual  the  dead  may  receive  life.  Preaching  the  Gospel 
to  individuals,  evangelism  by  personal  contact,  is  the  first  duty  of 
every  missionary.  Everything  else  is  only  a means;  the  Gospel 
message  brought  home  to  conscience  is  the  end.  It  alone  has  spir- 
itual power.  “It  pleased  God  by  the  foolishness  of  preaching  to 
save.”  “Faith  cometh  by  hearing,  and  hearing  by  the  word  of  God.” 
“Faith  cometh  by  hearing” — hearing  what?  Not  the  multiplication 
table;  not  the  noise  of  a sawmill,  nor  of  an  industrial  plant  of  any 
kind,  nor  the  hearing  of  surgical  marvels;  but  by  hearing  the  Word 

471 


472  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

of  God.  It  is  the  first  duty  of  the  missionary  to  go  into  all  the 
world,  teaching  and  preaching  the  Word  of  God. 

Every  other  method  is  only  auxiliary,  whether  it  be  medical, 
educational,  industrial,  or  something  else.  All  these  methods,  even 
popular  preaching,  are  only  intended  as  auxiliaries  by  which  to 
bring  to  men’s  consciences  the  knowledge  that  they  are  sinners 
whom  we  are  anxious  to  save;  and  the  missionary  must  have  the 
Spirit  of  God  in  himself,  SO'  that  he  can  be  the  living  link  between 
the  dead  soul  and  God,  who  makes  alive.  Take,  for  example,  the 
illustration  of  the  fishermen.  “Follow  me,”  says  Jesus,  “and  I will 
make  you  fishers  of  men.”  It  would  be  foolish  indeed  for  us  to 
attempt  to  catch  fish  without  bait,  and  we  need  medical  and  all 
sorts  of  methods  to  catch  men.  But  what  would  you  say  of  a fish- 
erman who  should  spend  the  whole  day  in  fishing  with  bait  but 
without  a hook?  That  is  the  condition  of  missionary  workers,  or 
evangelists,  who  think  that  they  are  preaching  the  Gospel  when 
they  do  not;  who  think  that  every  method  will  bring  in  souls  save 
that  one  method  of  preaching  Christ  and  Him  crucified.  The  hook 
is  the  power  of  the  Gospel  to  seize  hold  of  men’s  consciences. 
Without  direct  preaching  and  evangelism,  even  medical  missions 
are  absolute  failures,  as  far  as  the  moral  propaganda  is  concerned. 
I have  the  word  of  Dr.  Young  for  this,  who,  as  a physician,  has 
attended  40,000  cases  in  the  South  Arabian  Mission  field.  He 
says : “A  medical  missionary  must  never  forget  that  the  course 
of  Islam  is  not  to  be  stopped  by  surgery,  any  more  than  immorality 
is  to  be  cured  by  free  breakfasts,  or  drunkenness  cured  by  a dose 
of  ammonia.  To  meet  Islam  one  must  attack  its  weak  points  and 
make  thinking  men  dissatisfied  with  its  illogical  and  unreasonable 
basis.  But  before  one  can  do  this  he  must  be  sure  of  his  own 
ground  and  be  ever  ready  to  give  a reason  for  the  faith  that  is  in 
him.  In  other  words,  he  must  preach  the  Gospel,  which  is  the 
power  of  truth  unto  salvation.” 

Any  one  who  thinks  we  can  evangelize  the  world  without  the 
old-time  methods  of  Christ  in  teaching  and  preaching  and  arousing 
men’s  consciences  and  bringing  them  to  the  light  of  the  life  of 
Christ  makes  a mistake.  There  is  no  substitute  for  this  supreme, 
this  first  work  of  the  missionary.  I know  that  there  have  been 
many  missionaries  and  some  missions,  and  perhaps  many  of  us,  of 
whom  it  might  be  truly  said  that  we  “have  toiled  all  the  night,  and 
taken  nothing” — toiled  sometimes  for  months  and  sometimes  for 
a year.  And  that  is  doubtless  because  we  have  let  down  our  nets 
on  the  wrong  side.  Perhaps  we  have  wasted  time  by  philanthropic 
efforts  in  support  of  the  cause,  or  have  given  too  much  of  our  time 
and  thought  to  crowded  dispensaries  and  to  performing  hundreds 
of  operations.  Perhaps  we  have  given  too  much  attention  to  day 
schools  and  colleges  and  the  arrangement  of  curriculums  and  all 
manner  of  efforts;  and  in  looking  after  these  things  we  have  toiled 


EVANGELISTIC  ITINERATION 


473 


all  night  and  caught  nothing,  because  we  have  not  pursued  our 
search  for  the  individual  soul.  In  our  efforts  in  the  high  schools, 
day  schools,  and  formal  preaching,  the  search  for  souls  was  ne- 
glected. If  we  have  been  led  astray  by  these  various  kinds  of  bait, 
let  us  cast  our  nets  in  the  same  sea,  from  the  same  boat,  but  let  us 
cast  them  down  on  the  right  side.  I know  many  missionaries  who, 
when  they  have  cast  their  nets  on  that  side,  found  those  nets  so  full 
that  they  were  nigh  unto  breaking.  Let  us  abandon  our  old  meth- 
ods, if  they  are  interfering  with  our  evangelistic  efforts,  and  follow 
the  Christlike  method  of  winning  individuals  to  Him.  I believe 
we  should  put  our  whole  emphasis  in  mission  work  on  evangelism. 
Let  us  be  fishers  of  men.  “He  that  winneth  souls  is  wise.”  “They 
that  be  wise  shall  shine  as  the  brightness  of  the  firmament;  and  they 
that  turn  many  to  righteousness  as  the  stars  for  ever  and  ever.” 


EVANGELISTIC  ITINERATION 

THE  REV.  R.  F.  LENINGTON,  BRAZIL 

I am  glad  that  in  discussing  evangelistic  itineration,  we  do  not 
need  the  words  of  men  to  tell  us  what  to  do.  Let  us  go  back  to 
the  first  chapter  of  St.  Mark,  the  wonderful  Gospel  that  every  mis- 
sionary should  know  almost  by  heart,  for  there  he  finds  the  fullest 
directions  for  the  work  he  should  take  up,  day  by  day.  “Come  ye 
after  me,  and  I will  make  you  to  become  fishers  of  men.”  “Come  ye 
after  me;”  there  is  only  one  to  follow,  and  that  is  Jesus  Christ.'  In 
reading  that  story,  you  find  that  Jesus  went  into  Capernaum,  and 
the  multitudes  gathered  together,  and  they  heard  him  gladly  as  He 
spoke  to  them  words  of  truth  and  life.  Surely,  any  man  having 
that  experience  would  remain  in  the  city  and  continue  preaching 
and  teaching  the  multitudes  that  followed  him.  But  the  next  morn- 
ing Christ  went  out  in  a solitary  place  to  pray  alone,  and  His  dis- 
ciples came  after  Him  and  said,  “All  men  seek  for  thee;”  but  He 
replied:  “Let  us  go  into  the  next  towns,  that  I may  preach  there, 
also;  for  therefore  came  I forth.  And  he  preached  in  their  syna- 
gogues throughout  all  Galilee.”  Therefore,  in  evangelistic  itinera- 
tion we  are  following  the  example  of  Christ. 

Dr.  Zwemer  has  spoken  of  the  folly  of  the  fishermen  who 
throw  the  bait  in  without  a hook.  But  what  do  you  think  of  a 
man  who  sits  in  the  house  all  day  and  fishes  with  no  bait  at  all? 
He  might  have  the  best  of  hooks  and  rods,  and  the  best  of  bait, 
too;  but  if  he  remained  in  the  house  he  would  not  catch  fish.  You 
must  go  where  fish  are  if  you  want  to  catch  fish;  and  if  you  are 
going  to  catch  men  you  must  go  out  and  seek  for  them.  You  must 


474  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

go  from  place  to  place,  and  into  all  “the  next  towns.”  Was  not 
that  Paul’s  method?  He  traveled  from  place  to  place,  carrying 
with  him  the  Gospel,  and  everywhere  the  Gospel  was  reaching  out 
more  and  more.  He  would  emphasize  the  importance  of  itinera- 
tion, because  it  means  constantly  kindling  fresh  fire  in  fresh  com- 
munities. You  stop  at  this  house  and  gather  the  household  about 
you,  and  read  a little  to  them  of  the  words  of  Christ;  then  you  close 
your  book  and  preach  to  them  of  Christ,  and  leave  these  coals  of 
fire,  and  who  can  tell  the  wonderful  results  that  will  follow? 

I remember  going  once  from  the  city  where  we  lived  and 
preaching  the  Gospel  that  night.  Somebody  came  and  asked  me 
to  go  on  to  another  place,  and  I went  on  and  preached  there;  then 
another  asked  me  to  go  still  farther  on  and  preach  the  Gospel  to 
his  neighbors  and  friends  in  still  another  place.  When  I arrived 
there  he  invited  the  neighbors  to  come  and  hear  the  message  of  God. 
One  of  those  who  came  was  an  old  man,  known  as  “Doctor,”  who 
was  very  much  opposed  to  the  preaching  of  the  Gospel;  but  he  came 
because  of  the  urgent  invitation  that  was  extended  to  him,  and  the 
Spirit  of  God  entered  his  heart  that  night,  and  he  became  converted. 
He  began  to  preach  the  Word  of  God  to  others,  and  the  last  letter 
I had  from  Brazil  told  of  services  that  he  had  held  in  a congrega- 
tion of  300  converts  whom  he  had  gathered  from  nine  communi- 
ties. 

Some  people  say:  “It  is  a great  sacrifice  that  you  must  make 
in  order  to  do  this  itinerating.  You  have  to  leave  the  comforts  of 
your  home,  you  have  to  leave  those  who  are  dear  to  you,  and  you 
lose  the  sweetness  of  the  early  years  of  your  children.”  But  what 
are  we  doing  it  for?  Are  we  doing  it  for  ourselves?  Do  we  speak 
of  the  sacrifice  of  those  who  are  compelled  to  leave  their  homes  and 
go  up  and  down  the  land  as  traveling  men,  business  men?  Nothing 
is  said  of  their  great  sacrifice  and  of  what  they  must  lose.  They 
are  out  seeking  gain;  we  are  out  for  the  souls  of  men.  Should  we 
talk  about  sacrifices  when  it  comes  to  bringing  these  souls  out  of 
darkness  and  misery  and  despair? 

Evangelistic  itineration  means  so  much  to  us.  We  do  not  know 
at  what  moment  we  may  meet  with  glorious  opportunities  for  doing 
the  will  of  our  Master.  At  one  time  I went  into  a community  to 
preach,  and  a friend  invited  a young  woman  to  come  to  the  services. 
She  was  a poor  creature  who  had  been  ruined  when  little  more  than 
a child  by  one  who  should  have  been  her  protector,  and  afterward 
she  was  led  into  that  life  which  so  many  Brazilian  women  are  lead- 
ing, a home  without  a lawful  husband.  She  had  been  abandoned 
finally  by  the  man  whom  she  cared  for  and  who  had  ruined  her, 
and  was  left  with  three  little  children.  She  came  to  hear  the  Gospel 
of  the  Christ  who  said  to  the  woman  of  Samaria,  living  under  simi- 
lar conditions,  “I  that  speak  unto  thee  am  he.”  And  she  was 
touched  by  the  Bloly  Ghost  and  was  converted.  The  first  thing 


PERSONAL  DEALING  THE  GREAT  MISSIONARY  DUTY  475 

that  she  did  thereafter  was  to  send  a letter  to  that  man  who  had 
first  ruined  and  then  abandoned  her,  telling  him  that  she  had  found 
peace,  and  urging  him — for  she  loved  him  still — to  go  and  hear 
the  preaching  of  the  Gospel  at  the  first  opportunity.  When  I visited 
that  place  again,  four  months  later,  she  brought  a letter  which  she 
had  received  from  him,  saying  that  he  had  listened  to  the  preaching 
of  the  Word,  had  accepted  Christ,  and  was  coming  back  to  remain 
with  and  marry  her.  At  the  next  visit  I made  there,  those  two  stood 
before  the  pulpit  and  confessed  their  faith  in  Jesus  Christ.  Was 
there  any  sacrifice  about  that?  Does  it  pay?  Nothing  pays  like 
itineration.  Use  all  the  methods  you  can,  but  do  not  forget  that 
the  mission  which  Christ  sent  you  upon  is  to  reach  the  souls  of 
men.  The  Christ  who  used  that  method  and  gave  it  to  you  will 
grant  His  blessing  on  your  efforts. 


PERSONAL  DEALING  THE  GREAT  MISSIONARY  DUTY 

THE  REV.  SUMNER  R.  VINTON,  BURMA 

The  fact  that  every  man  who  has  tried  this  method  earnestly 
is  at  once  the  most  eloquent  advocate  of  it  would  stamp  it  as  the 
supreme  method  in  missionary  work,  whether  at  home  or  abroad. 
The  great  difficulty  in  dealing  with  individuals  in  Christian  mat- 
ters, you  will  find  in  yourselves,  if  you  are  not  successful  in  it.  If 
you  are  not  living  close  to  your  Master,  you  will  find  difficulty  in 
dealing  with  individuals,  and  should  look  well  to  your  own  heart 
for  the  reason.  If  you  remove  the  cause  you  will  have  the  privi- 
lege and  joy  of  knowing  it  to  be  the  most  delightful  kind  of  Chris- 
tian work  there  is,  this  dealing  with  individual  souls  face  to  face, 
and  giving  them  a hope  in  Christ. 

There  is  a reason  why  individual  work  with  individuals  is  of 
prime  importance.  I would  have  you  consider  for  a moment  the 
difference  between  the  home  field  and  the  foreign  field.  The  pastor 
of  the  church  in  which  we  are  holding  these  services  can  depend 
upon  having  an  audience  come  to  hear  him  when  the  church  bell 
rings.  Many  of  these  may  not  be  Christians,  but  nevertheless  they 
come,  and  he  is  sure  of  his  audience.  He  knows  that  he  will  be 
able  to  present  his  views  to  a good-sized  audience  at  least  every 
Sunday  morning.  But  out  in  those  foreign  fields  Sunday  means 
nothing,  church  bells  mean  nothing.  If  you  get  an  audience,  you 
must  go  out  and  hunt  them  up,  and  take  your  bait  along.  Suppose 
you  do  get  them  by  using  a camera,  or  an  organ,  or  a typewriter, 
to  arouse  their  interest  and  curiosity?  You  have  little  in  common 
with  them ; you  do  not  know  their  circumstances  and  their  feelings, 


476  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

and  if  you  attempt  to  preach  to  them  in  a formal  way,  you  will  run 
up  against  difficulties  and  will  need  to  hold  their  attention  by  some 
auxiliary  method.  Then  it  happens  that  after  you  have  done  a lit- 
tle broadcast  sowing  your  audience  melts  away,  and  you  are  left 
face  to  face  with  here  and  there  an  individual.  That  is  your  supreme 
opportunity,  because  then  you  can  present  to  the  individual  the 
phase  of  truth  which  that  individual  most  needs.  You  can  meet 
any  of  the  objections  that  arise  in  his  mind,  as  they  arise,  and 
before  they  have  grown  and  gained  strength.  You  may  be  able 
to  kill  an  objection  then  and  there  which,  if  allowed  to  grow,  will 
lead  to  indifference  to  the  truths  of  Christianity  forever  after,  and 
thus  your  individual  work  will  reap  its  harvest. 

There  is  another,  and  perhaps  the  strongest,  reason  why  per- 
sonal work  is,  above  all,  the  finest  method  for  reaching  the  people 
out  in  the  field.  It  brings  your  personality  to  bear  on  those  people. 
I like  that  definition  which  Dr.  Zwemer  gave  us,  “the  collision  of 
two  souls.”  That  is  the  way  in  which  we  can  move  men  and  put 
the  life  of  the  Gospel  into  their  hearts  and  souls.  What  is  equal 
to  the  method  of  leading  them  by  the  force  of  our  own  convictions 
and  personality?  If  the  truth  is  living  in  us,  and  we  are  living 
near  the  Master,  we  are  going  to  get  close  to  these  people  and  lead 
them  to  Jesus  Christ.  And  if  we  have  been  working  with  indi- 
viduals, and  know  their  individual  needs,  we  can  pray  for  them 
in  a more  definite  way.  We  know  the  specific  case  and  what  it  is 
best  to  pray  for,  and  can  thus  supplement  our  own  work  by  our 
prayers  in  the  most  definite  possible  form. 


EVANGELISTIC  WORK  FOR  WOMEN 

MISS  NELLIE  ZWEMER,  CHINA 

When  I think  of  the  women  in  China,  I see  in  imagination  the 
sweet,  shy  young  women  of  the  better  classes,  so  carefully  schooled 
and  sheltered  in  their  own  homes  that  they  are  almost  as  ignorant 
and  innocent  of  the  evils  of  heathenism  as  the  little  children,  and  as 
unfit  as  babes  for  the  hard  life  that  is  theirs  when  they  leave  their 
homes.  I see  also  the  less  favored  women,  whose  faces  show  that 
they  are  not  strangers  to  sin.  I see  the  bold,  brutish-faced  slave 
women,  the  hard-working  field  women,  and  multitudes  of  other 
abused  daughters  of  toil.  I see  mothers  with  their  little  children 
clinging  to  them,  and  I see  the  old  women,  who  have  no  happiness 
to  remember  and  no  hope  to  look  forward  to.  I see  the  forlorn 
beggar  women  and  many  others  who  could  tell  us  that  life  for 
women  in  heathen  lands  is  dark  and  hard  and  cruel. 


EVANGELISTIC  WORK  FOR  WOMEN 


477 


Sometimes  when  I speak  to  a large  gathering  in  China  there 
are  representatives  of  all  these  classes  before  me,  and  what  a delight 
it  is  to  tell  these  benighted  women  of  Him  who  knows  the  sorrows 
of  their  hearts  and  the  sadness  of  their  lives,  and  who  says  to  these 
toil-weary  women,  “Come  unto  me,  all  ye  that  labor  and  are  heavy 
laden  . . . and  ye  shall  find  rest  unto  your  souls.”  This  is  what 
evangelistic  work  among  women  means — to  bring  to  them  the 
glad  news  of  salvation.  When  they  understand  it,  they  are  as  ready 
as  we  to  appreciate  it,  for  they  are,  as  Miss  Havergal  has  said, 

“Made  like  our  own  strange  selves, 

With  memory,  mind  and  will ; 

Made  with  a heart  to  love 

And  a soul  that  shall  live  forever.” 

And  we  are  in  part  responsible  as  to  how  the  hunger  of  these  hearts 
shall  be  satisfied,  as  to  where  these  souls  shall  spend  eternity. 

The  method  used  in  our  mission  to  bring  the  Gospel  of  Christ 
to  these  women  is  to  help  and  teach  them  in  hospitals  and  dispen- 
saries, and  in  evangelistic  meetings.  We  have  weekly  or  monthly 
classes,  much  like  the  mission  schools  in  our  own  land,  and  visit 
them  in  their  homes,  touring  to  distant  out-stations.  In  the  four- 
teen years  that  I have  worked  in  China,  opportunities  for  this  kind 
of  work  have  been  limited  only  by  our  lack  of  time  and  strength 
and  funds.  So  many  come  to  our  schools,  so  many  attend  our 
meetings,  that  it  is  impossible  for  the  force  of  workers  to  reach 
more  than  one  in  a thousand  of  the  homes  that  are  open  to  us.  Con- 
ditions are  changing  in  China,  and  possibly  after  a time  these  open 
doors  will  be  closed.  We  are  to  blame  that  the  bread  of  life  was 
not  freely  given  these  starving  souls  while  the  doors  were  open. 

We  have  spoken  of  the  methods  used  and  the  opportunities 
for  accomplishing  our  work.  When  we  sow  seed,  we  cannot  imme- 
diately expect  a harvest.  We  must  sow  in  patience  and  in  love.  We 
must  tell  the  story  of  God’s  love  to  all  men  and  of  His  desire  to 
free  us  from  all  sin.  We  must  tell  it  over  and  over  and  in  many 
different  ways,  until  they  understand  so  fully  that  they  can  find  the 
pearl  of  great  price  for  which  they  are  looking  and  give  up  their 
sin,  idolatry  and  superstition.  We  have  many  earnest  Christians 
in  our  Chinese  Church,  and  their  wonderfully  changed  lives  show 
that  in  China,  as  everywhere,  the  Gospel  is  the  power  of  God  unto 
salvation.  I wish  you  could  hear  the  story  as  it  comes  from  the 
lips  of  these  women  themselves,  when  they  tell  how  they  were  led 
out  of  darkness  into  the  marvelous  light  of  God.  It  would  bring 
them  so  near  to  your  own  hearts  that  you  would  think  of  them  as 
sisters,  and  you  women  students  would  long  to  go  and  tell  others 
like  them  of  Him  who  is  the  Way  and  the  Life. 

There  were  two  women  in  mv  district  who,  only  six  years  ago, 
had  never  known  the  true  God,  who  had  their  hearts  so  touched  by 


478  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

His  Spirit  that  they  made  rapid  progress  in  the  Christian  life  and 
in  the  study  of  God’s  Word.  They  are  now  employed  as  Bible  read- 
ers and  have  been  already  used  of  God  to  bring  many  others  to 
the  knowledge  of  Himself.  Last  year,  before  I came  away,  one  of 
them  called  to  bid  me  good-bye,  and  she  said:  “It  is  so  hard  for 
me  to  let  you  go  away.  I love  you  so;  you  are  dearer  to  me  than 
my  own  mother,  because  through  you  I have  found  Christ.”  I 
felt  that  it  paid  fully  for  the  effort  I had  made  to  teach  her  to  read. 

There  is  an  old  woman  of  eighty  in  our  district.  For  seventy 
years  she  had  lived  in  heathenism  and  sin,  but  ten  years  ago  she 
found  Christ  as  her  Savior,  and  learned  to  read  the  Bible,  and  for 
the  last  decade  she  has  been  telling  the  story  of  His  love.  If  you 
could  have  seen  her  joy  when  she  first  believed  that  she  had  re- 
ceived pardon  and  had  the  assurance  of  a place  in  heaven,  and  could 
have  seen  her  face  when  for  the  first  time  she  read  the  first  little 
verse,  you  would  have  realized  what  a blessing  it  is  to  lead  these 
souls  to  God.  The  privileges  to  us  are  infinitely  greater  than  the 
sacrifices;  and  I cannot  understand  how  it  is  that  so  few  are  ready 
to  go  and  tell  those  who  have  never  heard — and  never  will  hear, 
if  they  do  not  go  and  tell  them — of  the  love  that  has  done  so  much 
for  us  all. 

Even  in  a province  like  Fu-chien,  where,  next  to  Canton,  the 
workers  have  been  the  longest  and  are  the  most  numerous,  the 
evangelists  cannot  begin  to  bring  the  knowledge  of  God’s  love 
to  the  people  in  this  generation.  Workers  and  money  and  the 
prayers  of  Christians  must  be  multiplied  a thousandfold  before  this 
can  be  accomplished.  Let  us  try  to  think  what  it  means  for  them 
to  live  without  God,  without  hope,  without  prayer,  without  the 
blessed  influences  of  Christianity,  without  the  knowledge  of  the 
true  and  only  name  given  under  heaven  whereby  men  can  be  saved. 
When  we  think  what  that  name  means  to  us,  and  remember  what 
we  owe  to  Him  who  has  loved  us  with  an  everlasting  love,  shall 
we  not  gladly  say,  “I  will  go  where  you  want  me  to  go,  dear  Lord. 
Only  show  me  Thy  work,  Thy  way,  and  fit  me  for  Thy  service.” 


A TYPICAL  RESULT  OF  EVANGELISTIC  WORK 

THE  REV.  H.  L.  E.  LUERING,  PH.D.,  MALAYSIA 

I am  glad  to  add  my  testimony  to  that  of  my  brethren  and  sis- 
ter here  who  have  preceded,  with  regard  to  the  importance  of 
evangelistic  work  among  the  heathen.  I do  not  need  to  add  to  what 
has  been  said  concerning  the  importance  of  it.  Allow  me  to  give 
you  an  example  of  how  we  may  expect  fruit  from  this  work.  I look 


A TYPICAL  RESULT  OF  EVANGELISTIC  WORK 


479 


back  upon  sixteen  years  of  experience,  fifteen  of  which  were  spent 
in  evangelistic  mission  work  in  the  Far  East,  and  I find  some  diffi- 
culty in  selecting  an  illustration  from  the  many  examples  that  I 
might  cite.  I will  give  you  one  that  occurred  about  thirteen  years 
ago  when  I was  in  Singapore,  where  I was  preaching  in  the  open 
air,  as  we  always  do  in  that  city.  The  masses  came  to  us  in  great 
numbers.  We  did  not  have  to  use  any  contrivances  to  attract  them. 
If  you  stand  there  and  open  a Chinese  book,  some  one  will  stop 
to  look,  and  if  you  read  it,  someone  will  come  and  look  over  your 
shoulder.  When  you  read,  they  crowd  around  to  listen,  and  fasten 
their  eyes  upon  your  lips.  When  we  begin  to  preach,  after  we  have 
read  the  lesson  and  closed  the  Bible,  they  stay  and  listen  to  the 
preaching.  There  is  no  need  of  using  attractions  of  any  kind  in 
that  large  island,  so  fully  occupied  by  Chinese.  On  one  of  those 
evenings  when  I had  been  preaching,  and  a large  crowd  had,  as 
usual,  gathered  to  listen,  I was  speaking  to  a Moslem  crowd,  and 
had  been  reading  a passage  from  the  New  Testament  in  which  Jesus 
had  done  some  miracle  of  healing;  and  when  the  gun  from  the 
fort  hill  sounded  the  signal  for  nine  o’clock  I closed  my  book  and 
the  crowd  dispersed.  But  one  man  came  to  me  and  said:  “Sir,  you 
have  been  preaching  of  Jesus  who  healed  the  sick.  Come  with  me 
to  my  house;  there  is  a sick  man  over  there  that  I would  be  glad 
to  have  you  see.”  I replied:  “Did  you  hear  me  say  that  I could 
heal  the  sick?  I cannot  go  to  your  house  for  that  purpose,  but  I 
will  come  and  pray  for  the  man,  if  that  is  what  you  want.” 

I went  over  to  his  house,  ascended  the  staircase,  and  came  into 
a large,  oblong  hall  room,  in  which  were  120  beds  of  the  simplest 
kind— merely  trestles  with  some  bags  spread  on  them,  and  mats 
over  the  bags.  The  Chinese  lodge  in  large  numbers  in  these  bar- 
racks in  Singapore,  for  they  come  there  for  only  short  periods,  and 
with  the  object  of  earning  money  and  returning  to  China.  These 
beds  were  all  unoccupied,  for  it  was  a moonlight  night,  and  they 
were  out  walking  the  streets,  and  perhaps  a large  number  of  them 
had  been  hearing  me  preach.  In  the  front  of  the  long  line  of 
beds  was  what  seemed  to  be  a pile  of  red  blankets  in  great  disorder, 
and  the  man  led  me  over  to  this  heap  of  blankets,  and  I picked  up 
one  after  another  until  I came  to  the  body  of  a man,  contracted  in 
the  most  awful  manner  and  greatly  emaciated;  the  ribs  were  visible 
on  his  whole  chest.  I almost  believed  that  he  was  dead.  I stooped 
over  him,  however,  in  spite  of  the  smell  of  uncleanliness,  and  no- 
ticed that  he  was  breathing  heavily.  His  eyes  were  closed,  and  the 
light  which  fell  upon  him  as  I removed  the  last  blanket  did  not 
disturb  him  in  the  least.  He  was  quite  unconscious,  and  as  I had 
come  into  the  room  the  people  crowded  in  also.  They  were  afraid 
to  come  near,  however,  for  they  knew  that  he  was  dying,  and 
thought,  according  to  the  Chinese  idea,  that  the  spirit  when  it  left 
the  body,  in  its  envy  of  the  living,  might  injure  them  on  its  way 


480  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

to  Hades.  I knelt  down  to  pray  for  this  man.  Three  other  Chris- 
tians, who  had  come  in,  knelt  with  me;  but  I felt  that  I had  no 
right  to  ask  God  to  restore  this  man  to  life  who  had  been  neglected 
and  almost  given  over  to  death  by  his  own  people.  I prayed  for 
the  living  that  stood  around  me  in  the  corners  of  the  room,  and  I 
asked  God  in  some  way  to  glorify  Jesus  in  the  hearts  of  these 
people. 

I then  returned  home  and  sent  some  medicine  to  the  sick  man, 
promising  to  come  again  the  next  day;  but  I forgot  to  do  so  in  the 
pressure  of  my  work,  and  in  my  own  weakness,  for  I was  suffering 
physically  at  the  time.  This  happened  on  Thursday  night,  and  on 
the  next  Sunday,  when  I came  into  church,  and  opened  my  Bible 
to  find  my  text,  I saw,  to  my  terror,  this  sick  man  of  three  days 
ago  in  front  of  the  pulpit,  with  wide-open  eyes  looking  up  at  me 
with  such  a weird  look  that  it  almost  disturbed  me  in  my  duty. 
When  I read  my  text,  which  had  to  do  with  the  book  of  life  as 
spoken  of  in  Revelation,  I commenced  preaching,  with  a feeling 
of  great  uneasiness,  for  his  dark  eyes  were  fixed  piercingly  upon 
me,  and  he  looked  as  sick  as  ever.  I felt  that  I had  made  a great 
mistake  in  preaching  that  morning,  when  I thought  of  that  sick 
man  standing  there.  When  I had  closed  my  book,  and  was  going 
to  give  out  the  hymn,  this  sick  man  stood  up  and  said:  “Mission- 
ary, write  my  name  in  the  book  of  life,  for  I wish  to  be  a disciple 
of  Jesus  Christ.”  I looked  at  him  with  the  tears  springing  from 
my  eyes,  and  I said  to  him:  “Only  God  can  write  your  name  in 
the  book  of  life;  but  if  you  wish  me  to  put  your  name  on  the  list 
of  our  probationers,  give  it  to  me  and  I will  do  so.”  He  gave  his 
name  to  me  as  Hong  Ye.  The  man  was  absolutely  illiterate.  He 
did  not  know  a single  character  of  the  forty  odd  thousand  in  the 
Chinese  dictionary.  He  did  not  have  the  gift  of  speech,  as  so  many 
Chinese  do,  who  may  be  eloquent  in  the  presentation  of  what  they 
have  to  say. 

When  he  professed  conversion  I felt  that  it  was  good  that  an- 
other soul  had  been  saved,  but  I questioned  what  this  man  could 
do  for  the  work.  There  was  no  expectation  that  he  might  be  useful 
in  the  spreading  of  the  Kingdom.  But  Hong  Ye  had  an  intense 
love  for  Christ,  of  whom  he  had  never  heard  before,  and  secured 
a little  New  Testament  that  was  sold  for  ten  cents.  Though  he 
could  not  read  himself,  he  carried  it  in  his  pocket,  and  when  I had 
read  my  text  or  Bible  lesson  he  would  come  to  me  and  say,  “Where 
is  the  place  that  you  were  reading,  or  that  you  have  preached 
from?”  When  I would  show  it  to  him  he  would  mark  it  with  his 
long  thumb-nail  and  dog-ear  the  page.  As  he  was  yet  too  weak 
to  work,  he  would  go  about  visiting  his  friends,  and  take  out  his 
book  and  point  to  the  passage  that  he  had  marked,  and  get  his 
friends  to  read  the  passage  to  him,  saying:  “I  have  heard  it  once, 
but  I like  to  hear  it  over  and  over.  Read  louder,  if  you  please,  that 


A TYPICAL  RESULT  OF  EVANGELISTIC  WORK 


481 


I may  hear  and  understand.”  And  while  this  friend  was  reading 
for  his  benefit,  others  would  listen,  and  he  would  say  in  his  simple 
way:  “Isn’t  that  a glorious  story?  Would  you  like  to  hear  more? 
Let  me  come  for  you  next  Sunday  and  bring  you  to  the  church 
where  the  preacher  speaks  on  just  such  things.”  And  he  would 
bring  ten,  twelve,  fifteen  people  every  Sunday;  he  never  came  alone. 
I often  wish  that  we  in  America  had  such  a man  to  fill  our  pews. 

But  let  me  tell  you  the  outcome.  There  were  in  one  year  120 
people  converted  in  that  church,  and  I believe  that  a large  ma- 
jority of  them  were  brought  into  the  church  through  this  man. 
When  I left  Singapore,  less  than  a year  after  that,  he  went  to  China. 
Four  months  later  I returned  to  Singapore,  and  after  remaining 
there  four  or  five  months  I went  to  China,  for  I was  pastor  there 
of  a congregation  to  which  I had  ministered  for  a number  of  years. 
When  I reached  there  I found  this  man.  Hong  Ye  met  me  at  the 
entrance  of  his  village,  and  said : “You  must  come  and  drink  tea 
with  me.”  I accepted  his  invitation,  and  he  led  the  way,  while  I 
followed.  Instead  of  taking  me  to  his  home,  as  I had  supposed  he 
would  do,  he  brought  me  to  the  village  temple.  We  ascended  four 
or  five  granite  steps  and  passed  between  the  pillars  into  the  temple, 
where  I saw  tables  with  red  cloths  spread  on  them,  and  four  or 
five  bamboo  chairs  around.  As  I looked  about,  I saw  that  the 
niche  of  the  altar  was  covered  with  red  blankets;  and  my  curiosity 
being  aroused,  I threw  them  aside,  and  there  the  idol  stood.  I said, 
“How  is  it,  Hong  Ye,  that  you  have  your  tea  here  in  a heathen 
temple?”  He  replied:  “This  temple  is  the  place  where  we  worship 
God.”  “But  this  idol,”  I said.  “What  does  this  mean?”  Oh!” 
he  replied,  “the  people  of  this  village  accepted  the  Gospel  of  Jesus 
Christ  so  gladly  that  the  temple  of  the  idol  was  soon  deserted,  and 
when  it  had  no  more  worshipers  the  village  elders  came  to  us  and 
said:  Why  do  you  worship  in  your  humble  homes,  that  are  so 
close  and  uncomfortable  and  full  of  mosquitoes  and  fleas?  Why 
don’t  you  use  the  temple?  There  is  no  man  in  the  village  who  be- 
lieves in  the  idol  since  you  have  told  them  of  the  true  God.’  And  so 
the  temple  of  the  idol  has  been  consecrated  as  the  house  of  God. 
But  when  we  tried  to  remove  the  idol,  the  mandarin  of  the  next 
city  said  that  no  one  must  touch  the  idol,  so  we  hid  it  behind  the 
blanket,  and  now  the  idol’s  place  is  there  in  the  dark,  behind  the 
blanket,  and  the  place  in  front  is  the  place  of  our  worship,  where 
the  light  of  the  Gospel  may  shine  in  and  that  is  as  it  should  be.” 

Friends,  with  such  results  as  this  to  encourage  us,  is  it  a vain 
sacrifice  to  preach  the  Gospel  of  our  Lord  Jesus  Christ  to  the 
heathen? 


PREACHING  IN  A PERSIAN  MOSQUE 


THE  REV.  LEWIS  F.  ESSELSTYN,  PERSIA 

I will  eegin  by  giving  you  an  incident  which  occurred  while 
we  were  out  on  one  of  those  itinerating  trips  which  we  often  take. 
We  had  come  to  a provincial  town  where  I had  been  several  times 
before  and  spent  a quiet  and  restful  Sabbath.  Early  in  the  week 
I sent  word  to  the  chief  priest  of  the  town,  who  had  been  an  old 
friend  of  mine,  that  I was  there  and  would  call  upon  him.  Now 
this  Hadji  was  the  most  influential  man  in  that  section,  and  if  he 
had  so  desired  he  could  have  stopped  all  our  work  in  that  district. 
I believe  that  he  could  have  used  his  influence,  if  he  had  been  so 
inclined,  in  a way  that  would  have  occasioned  us  great  difficulties 
all  through  Persia.  It  is  something  for  which  to  thank  God  that  he 
has  never  put  a straw  in  our  way,  nor  obstructed  the  preaching  of 
the  Gospel  in  any  manner  whatever.  According  to  his  appointment, 
I appeared  at  his  door  about  seven  o’clock  in  the  morning.  He 
led  me  upstairs  to  the  reception-room,  and  taking  me  by  both  hands, 
kissed  me  on  both  cheeks,  for  that  is  the  usual  manner  of  greeting 
in  that  country.  Then  he  gave  me  the  seat  of  honor  on  the  carpet 
at  his  right  hand  and  began  introducing  me  to  the  other  priests 
who  came  around  in  their  blue  and  white  turbans.  We  passed  the 
ordinary  salutation  of  the  day,  saying,  “Praise  God,  is  your 
nose  fat?”  and  the  man  addressed  must  answer,  “Thank  God,  my 
nose  is  fat.  Is  your  blessed  existence  in  a good  state  of  preserva- 
tion?” “My  blessed  existence  is  in  a good  state  of  preservation. 
May  you  live  a thousand  years.”  “May  you  live  a thousand  years, 
and  may  your  shadow  never  grow  less.”  And  so  we  go  on,  pro- 
longing these  greetings  and  felicitations. 

After  we  had  drunk  tea  together  and  partaken  of  sweets,  and 
the  greetings  were  over,  and  things  were  getting  quiet,  I pulled 
my  book  out  and  said  to  the  Hadji:  “I  would  like  to  read  from 
my  book  to  you,  and  talk  with  you  a little  about  it.”  He  was 
perfectly  willing,  and  I read  from  the  thirteenth  chapter  of  First 
Corinthians,  that  wonderful  chapter  of  love.  I talked  to  them 
for  perhaps  twenty  minutes  or  a half  hour  on  this  chapter,  and  they 
all  listened  with  perfect  courtesy,  without  one  word  of  objection 
or  controversv  from  one  of  that  dozen  or  more  men  who  heard  me. 
When  I finished,  I told  them  that  by  their  kind  leave  I would  take 

482 


PREACHING  IN  A PERSIAN  MOSQUE  483 

my  troublesome  self  out  of  their  exalted  presence,  which  I proceeded 
to  do,  according  to  their  forms  of  courtesy. 

On  my  way  back  it  was  borne  in  upon  me  that  I ought  to  give 
the  old  Hadji  a more  specific  message,  and  I therefore  decided 
to  ask  for  a secret  interview  with  him,  which  he  granted.  He  had 
the  tea  things  spread  and  made  the  tea  himself  and  handed  it  to 
me,  and  a crust  of  bread  along  with  the  cup  of  tea,  as  they  always 
do  there.  When  we  had  finished  with  these  ceremonies  we  had  a 
most  delightful  talk,  and  for  two  or  three  hours  discussed  the  Bible, 
basing  our  talk  on  the  love  of  God  and  the  plan  of  salvation,  going 
to  the  Old  Testament  for  information  as  to  the  sacrificial  system 
and  for  the  testimony  of  the  Messiah  given  by  the  prophets,  and 
using  the  New  Testament  for  the  evidence  of  the  fulfillment  of  those 
prophesies.  I might  say  about  this  conversation,  as  of  the 
previous  one,  that  there  was  in  it  not  a word  of  controversy.  He 
asked  me  a good  many  questions,  but  not  in  such  a way  as  would 
indicate  any  enmity  or  displeasure  with  what  I said. 

The  interview  was  finished,  and  as  I was  leaving  he  asked  me 
if  I would  not  attend  worship  in  his  mosque.  There  were  two  large 
mosques  there,  one  of  which  was  built  by  Omar  in  650  A.  D.  Ac- 
cordingly, at  four  o’clock  that  afternoon,  I appeared  at  the  side  door 
of  this  mosque  and  was  taken  in  and  up  to  the  front,  where  the 
pulpit  would  have  been  if  they  had  had  one,  and  was  given  a place 
at  the  right  of  the  Hadji’s  favorite  rug.  I looked  out  at  that  mosque, 
with  its  forty  pillars  supporting  the  great  dome,  each  pillar  three 
feet  in  diameter.  There  was  room  for  1,000  men  on  the  floor,  and  in 
the  alcoves  they  say  2,000  more  could  be  accommodated;  and 
behind  the  curtains  at  the  left  600  women  were  seated,  they  said. 
As  soon  as  the  Hadji  himself  came  in  that  great  audience  arose  like 
one  man,  out  of  respect  and  reverence  for  him  and,  of  course,  I 
arose,  too ; and  he  greeted  me  as  he  had  done  before,  kissing  me 
on  both  cheeks.  We  inquired  after  each  other’s  health  in  the  usual 
manner.  Finally  he  gave  me  a ripe  quince,  I suppose  to  indicate 
that  I was  his  guest,  and  was  there  by  his  invitation,  and  then  he 
gave  me  a seat  upon  the  rug  and  opened  his  Koran.  But  first,  I 
ought  to  say,  the  mollah  gave  the  Mohammedan  prayer  call,  after 
which  the  Hadji  opened  his  Koran,  and  the  prayers  began.  A boy 
who  had  ascended  high  up  on  one  side  of  the  mosque  called  out 
the  signals,  and  the  people  followed  the  Hadji  in  the  service,  I 
never  shall  forget  the  impressive  sight  of  those  men  all  moving  as 
one  man.  They  were  like  a great  army  of  soldiers;  they  would 
bow,  kneel,  fall  prostrate  on  the  floor,  rise  and  fall  again,  time  after 
time,  in  perfect  unison.  It  was  a sight  to  make  a man’s  heart  ache, 
this  apparent  devotion  to  a false  religion.  But  who  can  say  that 
there  was  not  an  honest  and  true  reaching  out  after  God  in  this 
service?  After  about  three-quarters  of  an  hour  of  this  the  Hadji 
.arose  from  his  knees  and  said  that  the  prayers  were  finished  and 


484  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 


the  services  were  over.  I said:  “Why,  are  you  not  going  to  preach, 
Hadji?”  And  he  answered:  “Do  you  want  me  to  preach?”  “Cer- 
tainly,” I replied,  “if  it  is  the  custom.”  They  do  not  have  a pulpit, 
as  we  do  here,  but  on  one  side  of  this  open  place,  at  the  front,  was  a 
high  sort  of  staircase,  very  much  like  a step-ladder,  and  on  the 
top  of  that  step-ladder  was  an  area  about  two  feet  and  a half  square, 
just  big  enough  for  a man  to  sit  down  and  curl  his  feet  under  him. 
So  when  I had  asked  him  to  preach,  the  Hadji  gathered  up  his 
skirts  and  climbed  up  the  step-ladder  and  sat  down,  curled  his  feet 
and  legs  up  under  him,  and  gave  to  the  congregation  a moral  dis- 
course on  their  duties  to  God  and  man.  I noticed,  as  he  was  preach- 
ing, that  his  remarks  seemed  to  be  directed  chiefly  to  me,  whether  as 
a matter  of  courtesy,  or  because  he  thought  I needed  it  the  most, 
T do  not  know.  At  any  rate,  most  that  he  said  we  would  readily 
have  assented  to,  and  when  he  had  finished  I said:  “Hadji,  I thank 
you  for  those  words  of  truth.” 

Then  he  asked  me  if  I would  not  like  to  talk  to  the  people  for 
awhile.  I said  that  I was  surprised  that  he  would  let  me  speak  in 
his  mosque,  but  that  I should  be  very  glad  of  the  opportunity  to 
do  so.  So  with  all  the  pomposity  that  I could  assume,  I gathered 
up  my  skirts  about  me,  climbed  the  ladder,  and  curled  myself  down 
on  the  top  of  it,  and  said  to  them:  “Your  Hadji  has  given  me  per- 
mission to  speak  to  you,  and  as  I intend  to  speak  from  the  Word 
of  God,  it  is  proper  to  ask  God’s  blessing  on  the  words  that  I may 
utter  and  upon  all  the  congregation.”  In  the  presence  of  that  great 
audience  I asked  God’s  blessing  upon  them,  and  I closed  the  prayer 
in  the  name  of  the  Trinity  and  of  the  Lord  Jesus  Christ,  the  Savior 
of  the  world.  I call  that  one  of  the  rarest  privileges  of  a missionary’s 
life,  and  I still  rejoice  at  that  glorious  opportunity.  I opened  the 
book  to  the  parable  of  the  Prodigal  Son,  and  after  reading  that 
chapter  I preached  to  them  on  what  repentance  is,  what  we  are 
to  repent  of,  and  what  God  does  for  us  when  we  do  repent.  I said 
to  them:  “You  Mohammedans  should  repent  and  turn  to  the  Lord 
Jesus  Christ,  for  it  is  a moral  impossibility  for  God  to  forgive  your 
sins  without  this.”  And  after  preaching  a plain,  simple  sermon 
to  them,  I offered  another  prayer  in  the  name  of  the  Lord  Jesus 
Christ,  and  came  down  the  ladder.  When  the  services  were  all 
over,  hundreds  of  men  came  to  the  front  and  shook  hands  with  the 
Hadji  and  also  with  me,  and  we  then  went  out  the  side  door.  I 
shall  always  look  back  on  that  with  a great  deal  of  pleasure,  that  a 
missionary  of  the  Gospel  of  Christ  should  be  able  to  deliver  His 
message  in  a Mohammedan  mosque.  It  was  certainly  a great 
privilege. 

It  became  noised  about  that  we  had  preached  publicly  in  the 
mosque,  and  one  day  there  came  into  the  room  of  the  caravansary 
a man  of  about  forty-three  years,  evidently  a priest.  He  wore  a 
green  turban,  and  he  said  to  me:  “My  father  is  the  chief  doctor 


PREACHING  IN  A PERSIAN  MOSQUE  485 

of  the  civil  law;  my  father-in-law  is  the  chief  doctor  of  the  religious 
law.  I was  taken  very  ill,  and  while  I lay  there  my  little  boy  was 
taken  seriously  ill,  and  after  two  days  died.  My  heart  was  bound 
up  in  that  bov.  The  whole  village  loved  him;  he  was  a beautiful 
little  fellow.  But  he  died,  and  they  wrapped  his  body  in  a winding- 
cloth  and  took  it  to  the  cemetery  for  burial.  I was  sick,  and  unable 
to  be  up,  but  I could  not  bear  it;  so  after  they  had  gone  I got  up 
and  followed  them.  When  I arrived  they  had  just  placed  my  little 
boy’s  body  on  the  cold  earth  in  the  bottom  of  that  grave,  and  as 
I looked  down  upon  him  he  lay  with  his  eyes  open,  looking  at  me 
from  the  other  world.  The  man  whose  duty  it  was  began  to  fill  in 
the  earth  and  cover  over  the  grave,  and  I began  swearing  and 
cursing  and  abusing  that  man  and  trying  to  get  to  my  little  boy,  for 
I was  in  a great  fever.  I lost  consciousness,  and  knew  no  more 
until  I came  to  my  senses  as  I lay  in  bed  in  my  own  house,  and 
they  told  me  that  I had  been  unconscious  for  days.  As  my  head 
began  to  get  clear,  the  first  thing  I saw  was  the  same  vision  which 
I remembered  as  the  last  thing  I had  seen — my  little  boy’s  body 
lying  there  on  the  cold  ground  in  the  grave,  with  his  eyes  wide 
open,  looking  at  me  from  the  other  world.  They  told  me  there 
was  a foreign  teacher  in  town  who  had  been  preaching  a strange 
religion,  and  I came  to  you  to  see  if  you  could  give  me  comfort. 
I am  sick.  If  you  can  do  anything  for  my  body,  I want  you  to  do 
it;  but  oh!  if  you  can,  I want  you  to  do  something  for  this  awful 
pain  in  my  heart.”  I took  the  Bible  and  opened  to  that  beautiful 
passage,  “Come  unto  me,  all  ye  that  labor  and  are  heavy  laden, 
and  I will  give  you  rest.”  I handed  him  the  book,  and  he  took 
it  and  read  it  for  himself.  After  he  had  read  it  we  talked  and 
prayed  together,  and  when  he  went  away  he  took  the  book  with 
him.  He  came  back  several  times  while  we  were  there,  and  we  had 
a number  of  good  talks,  and  prayed  together  several  times.  The 
last  time  that  I saw  him  was  when  he  came  in  one  day  and  an- 
nounced that  he  had  renounced  Islam  and  had  accepted  the  Lord 
Jesus  Christ  as  his  Savior. 

In  my  long  service  I have  had  opportunities  like  that  more 
than  once,  but  I often  feel  that  if  I had  only  had  that  one  opportu- 
nity of  leading  that  one  mollah  to  the  foot  of  the  cross  and  bringing 
the  Lord  Jesus  Christ  to  his  sorrowful  soul,  it  would  be  more  than 
ample  reward  for  the  years  I have  labored  among  that  benighted 
people. 


THE  TRAINING  AND  USE  OF  NATIVE  EVANGELISTS 


THE  REV.  HUNTER  CORBETT,  D.D.,  LL.D.,  CHINA 

God's  Word  is  our  authority,  and  according  to  it,  He  gave  some 
apostles  and  some  prophets,  and  some  evangelists  and  some  pastors 
and  teachers,  “for  the  perfecting  of  the  saints,  for  the  work  of  the 
ministry,  for  the  edifying  of  the  body  of  Christ.”  That  is  what  the 
missionaries  whom  you  send  to  the  heathen  are  called  to  do— to 
preach  the  Gospel  in  every  place;  and  when  God  blesses  our  preach- 
ing, and  converts  are  given  to  us,  from  those  converts  to  train  men 
and  women  who  will  work  with  us.  Among  the  many  hundreds 
whom  I have  received  into  the  church  there  is  not  one  of  them,  so 
far  as  I know,  who  would  not  willingly  lead  in  public  prayer, 
whether  man  or  woman;  and  there  are  none,  so  far  as  I know, 
who  would  not  gladly  be  witness  bearers  to  others  in  their  own 
homes,  in  their  places  of  business,  among  their  kindred  and  friends, 
and  God  has  blessed  the  testimony  of  those  people  to  the  saving 
of  souls. 

It  is  plainly  our  duty  to  pray  for  men  and  women  who  have 
gifts  in  the  spreading  of  His  Gospel.  Not  only  should  we  bring 
souls  into  the  church,  but  it  is  our  duty  to  train  these  converts 
to  be  useful  Christians,  able  to  do  God’s  work  in  the  most  efficient 
manner.  As  we  study  the  methods  by  which  these  evangelists 
have  been  able  to  magnify  their  work,  we  get  a new  idea  of  the 
wonderful  task  committed  to  us  as  missionaries.  In  training  these 
men  for  this  special  work,  one  of  the  first  requisites  is  to  have  our- 
selves a sound  conversion  and  an  intense  love  for  Christ.  Without 
this  it  is  not  safe  to  be  a witness-bearer  for  Christ  either  at  home 
or  abroad.  When  our  Savior  recommissioned  Peter,  He  said  to 
him  again  and  again,  “Simon,  son  of  Jonas,  lovest  thou  me  more 
than  these?”  And  when  Peter  had  said,  “Yea,  Lord;  thou  knowest 
that  I love  thee,”  He  said,  “Feed  my  lambs.”  “Feed  my  sheep.” 
Not  until  He  had  had  the  full  assurance  of  the  apostle’s  love  did 
He  assign  him  to  this  duty  of  being  a witness-bearer  and  a shep- 
herd. 

In  the  special  training  of  these  men  we  must  see  that  they  know 
the  Bible  and  what  it  teaches.  The  first  convert  whom  God  per- 
mitted me  to  receive,  more  than  forty  years  ago,  was  a scholarly 
man  of  about  forty  years.  He  heard  the  Gospel  for  the  first  time, 

486 


THE  TRAINING  AND  USE  OF  NATIVE  EVANGELISTS  487 

and  following  me  to  the  door,  he  said:  “Please  tell  me  more  of 
this  Jesus  of  whom  you  speak.”  I talked  with  him  and  gave  him 
the  Gospel  of  Mark,  and  urged  him  to  read  it.  He  spent  the  entire 
night,  as  he  told  me,  studying  that  book,  and  he  came  to  me  the 
next  morning  to  speak  with  me,  and  we  talked  again.  Later  he 
followed  me  to  my  home,  and  we  studied  the  Gospel  and  prayed 
over  it  together  until  the  light  broke  into  that  man’s  heart  and 
dispelled  the  darkness.  He  became  an  earnest,  faithful  and  suc- 
cessful preacher,  and  continued  as  such  until  the  end  of  his  life, 
twenty-five  years  later.  Of  his  family  it  has  been  my  privilege  to 
receive  five  generations  into  the  church,  all  of  whom  are  Christlike 
witnesses  for  Him. 

In  order  to  make  Bible  work  effective,  we  must  know  and  study 
it  ourselves  before  we  attempt  to  teach  others  how  to  know  and  study 
it.  Study  both  the  Old  and  the  New  Testaments ; study  the  prophe- 
cies relating  to  Christ  in  the  Old  Testament  and  their  fulfillment  in 
the  New  Testament.  Do  His  will  the  same  as  though  He  were  here 
on  earth  and  we  were  following  in  His  footsteps,  and  pray  for  the 
Holy  Spirit  to  come  for  the  enlightenment  of  our  hearts. 

We  must  study  the  teaching  of  the  Scriptures  concerning  the 
Holy  Spirit — His  office,  His  personality,  His  power,  and  the  power 
that  we  only  have  through  Him.  “Ye  shall  receive  power,  after 
that  the  Holy  Ghost  is  come  upon  you”  is  the  last  promise  that 
Christ  gave  His  disciples.  This  we  will  need  abroad.  We  may  not 
do  the  work  of  the  Holy  Spirit — He  will  do  His  own  work — but  we 
must  be  His  messengers,  so  that  He  shall  speak  through  us,  and 
our  lives  shall  testify  of  Him,  compelling  those  who  cannot  read  the 
Bible  to  read  it  in  our  own  lives.  And  having  received  the  grace 
and  the  knowledge  of  God  in  ourselves,  let  us  train  our  converts 
in  like  manner. 

Teach  them  to  pray.  John  taught  his  disciples  to  pray,  and  so 
did  Christ.  Teach  a man  to  study  the  Bible,  to  pray  for  the  Holy 
Spirit  to  help  and  teach  him,  and  do  you  pray  for  him  also,  as  Jesus 
Christ  prays  for  us.  Pray  every  day;  pray  every  time  you  speak 
or  look  into  the  Word  of  God;  pray  without  ceasing! 

Learn  to  preach  by  studying  the  sermons  of  Christ;  the  cir- 
cumstances under  which  He  preached,  and  the  manner  in  which 
He  preached  when  the  common  people  heard  Him  gladly.  Cannot 
we,  by  the  study  of  Christ’s  sermons,  learn  to  speak  so  that  the 
common  people  will  hear  us  gladly?  To  speak  with  power,  and  not 
simply  to  keep  repeating  texts  and  creeds  in  a cold  and  formal 
manner,  we  need  to  learn  every  day  from  a study  of  God’s  Word. 
If  we  study  it  earnestly  enough,  we  shall  acquire  not  only  the 
wisdom  of  serpents,  but  that  wisdom  which  cometh  from  above, 
one  statement  concerning  which  reads,  “If  any  of  you  lack  wisdom, 
let  him  ask  of  God,  that  giveth  to  all  men  liberally,  and  upbraideth 
not;  and  it  shall  be  given  him.” 


488  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

Then  we  must  love  the  native  helpers  with  whom  we  work,  and 
sympathize  with  them.  Treat  them  as  brethren;  show  them  kind- 
ness. We  must  teach  our  evangelists  not  only  in  the  study  of  the 
Bible  but  in  the  right  way  of  living.  Live  as  an  example  of  Bible 
study,  of  prayer,  of  speaking  in  season  and  out  of  season,  of  pa- 
tience, of  doing  our  duty  as  we  see  it,  and  then  expect  the  blessing 
to  follow. 

I have  been  three  times  around  the  world,  seven  times  have  I 
crossed  the  Pacific,  and  I have  never  yet  found  an  unhappy  mis- 
sionary whose  heart  was  in  his  work  and  who  was  doing  faithfully 
the  duty  to  which  God  had  called  him.  We  have  our  troubles,  as 
do  others,  and  our  hearts  yearn  for  our  homes  and  our  dear  ones; 
but  there  is  no  joy  in  the  world  like  the  joy  of  winning  souls  for 
Christ.  In  the  heathen  lands,  this  great  joy  is  intensified  many 
times.  The  missionary  has  the  privilege  of  building,  not  upon  an- 
other man’s  foundation,  but  he  can  tell  men  and  women  who  have 
never  heard  before  of  the  unspeakable  riches  and  love  of  God.  It 
is  a joy  the  angels  in  heaven  would  rejoice  in,  but  God  has  reserved 
it  for  us.  Let  us  live  for  Christ,  so  that  when  we  go  hence  our 
crowns  will  be  full  of  stars,  representing  souls  saved  by  the  bless- 
ing of  Christ. 


RELATION  BETWEEN  EVANGELISTIC  AND  OTHER 
FORMS  OF  WORK 

THE  REV.  JAMES  B.  RODGERS,  D.D.,  PHILIPPINE  ISLANDS 

I heartily  agree  with  all  that  has  been  said  by  Dr.  Zwemer. 
There  are  three  theories  about  what  are  known  as  educational  and 
medical  work  in  the  foreign  field.  The  first  theory  is  that  they  are 
a testimony  to  the  real  spirit  of  the  Christian  religion.  On  that 
theory  schools  are  established  and  hospitals  are  opened  as  they  are 
in  this  country,  and  grow  up  according  to  the  needs  of  the  field, 
giving  forth  splendid  testimony  to  the  effectiveness  of  the  religion 
of  Christ  to  make  men  strong  and  intelligent.  Dr.  Zwemer  spoke 
of  the  dangers  of  having  these  institutions  develop  into  places  where 
merely  splendid  surgical  skill  is  shown  and  the  direct  evangelical 
work  may  be  left  out  entirely,  though  the  maintenance  of  the  hos- 
pital is  undoubtedly  a Christian  purpose. 

There  is  a second  theory  for  those  who  think  that  they  must 
oppose  the  first  theory;  that  is,  that  they  are  appliances  for  the 
propagation  of  the  Gospel  alone.  In  accordance  with  this  theory, 
in  some  places  men  open  schools  and  hospitals  merely  as  an  open- 
ing wedge,  and  waste  a great  deal  of  time  on  it.  I have  seen  people 
in  Japan  giving  their  time  to  the  teaching  and  talking  of  English 


RELATION  BETWEEN  EVANGELISTIC  AND  OTHER  WORK  489 

to  Japanese  young  men  in  their  schools,  forgetting  the  greater  work 
that  they  were  to  do.  I tried  that  method  one  afternoon,  myself,  and 
found  it  very  tiresome  to  spend  my  time  in  this  way  for  the  purpose 
of  getting  a chance  to  say  one  word  of  Gospel.  Acting  on  this 
theory,  schools  very  often  are  opened  to  win  the  children,  and  in 
earlier  times,  when  children’s  labor  was  needed,  they  even  went  so 
far  as  to  give  a certain  equivalent  for  the  child’s  services  for  the 
opportunity  of  bringing  the  child  into  the  school. 

As  to  the  third  theory,  there  is  no  particular  school  or  medical 
work  done,  but  direct  evangelical  work  occupies  all  the  mission- 
ary’s energies  and  time. 

But  what  is  the  ideal  for  our  educational  work  and  medical 
work  and  other  efforts  of  that  kind? 

The  evangelical  work  should  be  first  of  all.  The  doctor  serves 
the  preacher  at  the  hospital,  and  evangelization  should  occupy  the 
first  thought  of  the  missionary.  Schools  should  be  founded,  and 
hospitals  be  established  for  the  purpose  of  taking  care  of  the  people 
who  come  into  the  hospital,  and  these  institutions  should  co-operate 
with,  and  not  oppose,  evangelistic  work.  They  should  be  so  organ- 
ized that  the  young  men  and  women  should  be  able  to  do  every- 
thing possible  to  become  efficient  for  Gospel  work.  They  should 
be  thoroughly  educated  and  trained  for  that  purpose.  Then  if  we 
desire  to  go  into  academic  work,  we  must  provide  for  the  very  best 
instruction.  We  do  not  want  that  sort  where  the  missionary  holds 
a class  when  it  is  convenient  for  him  to  do  so,  but  a genuine  college 
or  university  that  will  command  the  respect  of  the  most  intelligent 
of  those  we  have  to  deal  with.  The  same  thing  is  true  of  hospitals, 
which  give  a splendid  chance  to  testify  of  the  care  and  kindness  of 
the  Christian  religion. 

Horace  B.  Silliman,  LL.D.,  of  Cohoes,  New  York,  who  founded 
the  Silliman  Institute  at  Dumaguete,  opened  our  academy  even 
before  some  of  the  missionaries  were  ready  for  it.  The  Methodist 
Church  in  some  places  avoided  this  and  put  their  whole  force  into 
evangelistic  work,  until  they  were  compelled  to  open  their  training 
schools.  For  this  purpose  they  drew  upon  their  evangelistic  force, 
and  I regretted  exceedingly  that  such  splendid  men  for  evangelistic 
work  should  give  up  the  time  necessary  for  teaching  in  the  schools, 
as  they  were  unable  to  have  more  men  supplied  for  evangelistic 
work.  About  a year  ago,  one  of  our  men  was  released  from  school 
work  and  traveled  up  and  down  the  province,  and  in  one  town 
there  were  two  young  men  who  had  attended  the  schools.  When 
he  reached  this  town,  he  found  ioo  people  waiting  for  baptism,  be- 
cause these  young  men  had  gone  there  and  taught  them  of  Christ. 
He  went  on  to  another  province  near  by  and  found  the  same  state 
of  affairs,  and  when  one  of  my  former  classmates  of  Albany,  New 
York,  went  there  as  Catholic  bishop,  we  expected  that  those  people 
would  retract  everything  because  the  bishop  had  come.  But  they 


490  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 


sent  for  our  missionary  and  said,  “We  want  you  to  organize  us  into 
a church  so  that  the  bishop  cannot  do  anything  to  us.”  All  this  had 
come  about  because  the  schools  had  been  opened  and  because  of  the 
faithful  evangelistic  work  of  the  teachers.  It  is  when  the  mission- 
aries doing  this  work  do  not  forget  that  their  highest  duty  is  to 
preach  the  Gospel,  along  with  efficient  educational  work,  that  they 
are  able  to  accomplish  so  much  for  the  glory  of  God. 

Our  missionaries  sent  a doctor  over  to  Iloilo,  and  we  had  all 
that  we  could  do  to  keep  him  a doctor,  he  was  so  thoroughly  in 
earnest  as  an  evangelist;  but  because  of  his  being  a doctor  he  got 
hold  of  an  insane  Chinaman,  and  was  able  to  go  into  the  Chinese 
community.  That  is  the  one  place  in  the  Islands  where  we  of  the 
Presbyterian  mission  have  succeeded  in  doing  anything  of  this  sort, 
and  it  was  because  the  doctor  was  so  constantly  preaching  the  Gos- 
pel along  with  his  medical  work.  A paralytic  came  to  him  for 
treatment,  and  he  let  him  in  the  hospital,  not  so  much  in  the  hope 
that  he  could  do  anything  for  him,  but  for  the  reason  that  he  could 
help  about  the  hospital  a little  and  could  talk  to  those  whom  he  met. 
A man  came  down  from  one  of  the  towns,  and  this  paralytic  talked 
with  him  and  told  him  how  the  Gospel  had  been  given  to  him,  of 
the  comfort  it  had  brought  him.  One  of  the  speakers  has  spoken 
of  the  necessity  of  going  out  to  meet  people,  but  that  is  not  our 
experience;  they  come  to  us.  This  man  who  had  come  down  from 
one  of  the  towns  wanted  somebodv  to  go  up  there  and  preach,  and 
we  had  no  one  to  send.  But  a Filipino  will  never  take  “No”  for 
an  answer  but  keeps  on  importuning.  So  they  finally  took  this 
lame  man  and  put  him  on  a litter  and  carried  him  in  that  way;  and 
when  we  were  able  to  go  up  there  ourselves,  we  found  there  300 
people  who  had  been  brought  to  Christ. 

That  is  the  idea.  Do  not  doubt  the  effectiveness  and  the  neces- 
sitv  of  the  medical  and  the  educational  work;  for  if  we  do  our  evan- 
gelistic work  earnestly  and  have  the  schools  and  hospitals  to  back 
us  up,  it  will  aid  us  in  showing  people  that  there  is  something  really 
unselfish  in  Christianity. 


METHODS  IN  EVANGELISTIC  WORK 

THE  REV.  H.  F.  LAFLAMME,  INDIA 

I wish  to  speak  of  methods  in  evangelistic  work.  The  methods 
of  a man’s  work  will  depend  greatly  upon  the  man  himself;  and  the 
essential  qualification  for  evangelistic  work  is  a consuming  passion 
for  souls.  In  dealing  with  those  who  may  desire  to  go  to  the  foreign 
field,  the  first  question  I ask  is,  “Are  you  a soul-winner  where  you 
are?”  If  they  say  that  they  are  not,  I reply:  “Become  one,  then, 


METHODS  IN  EVANGELISTIC  WORK  49 1 

where  you  are ; for  if  you  are  not  a soul-winner  in  your  place  here, 
you  will  not  be  in  the  heathen  world.”  I would  like  to  strip  the  foreign 
mission  enterprise  of  a sickly  sentimentality;  and  I say  to  you  now, 
that  I cannot  believe  in  the  call  of  a man  who  is  interested  about  the 
salvation  of  people  ten  or  fifteen  thousand  miles  away  and  does  not 
care  anything  about  the  salvation  of  the  men  in  his  own  college  or 
in  the  community  in  which  he  lives.  If  we  are  truly  interested  in 
the  salvation  of  India,  we  will  be  interested  in  the  salvation  of  our 
own  kindred  and  friends  and  our  own  business  associates.  Get  to  be 
a soul  winner.  Come  into  such  direct,  intimate,  personal  contact 
with  the  Lord  Jesus  Christ  that  His  passion  for  souls  will  flow  over 
into  your  soul  and  fill  it  with  that  overmastering  desire.  Any  man 
or  woman  who  has  that  passion  for  souls  will  find  that  for  their 
service  there  is  great  call  and  great  need. 

In  India  alone  there  are  300,000,000  people,  one-fifth  of  the 
entire  human  race,  and  only  a million  of  these  professing  Protestant 
Christians,  one  in  300  having  a saving  knowledge  of  the  Lord  Jesus 
Christ;  the  other  299  millions  being  steeped  in  heathen  darkness. 
In  one  part  of  Bengal  there  are  only  twenty-one  ordained  mission- 
aries to  21,000,000  people,  and  in  northern  Bengal  only  five  to  ten 
millions  of  people.  In  my  own  mission  in  the  Telugu  country,  if 
you  deduct  the  number  of  missionaries  on  furlough,  or  engaged  ex- 
clusively in  educational  work,  there  are  found  to  be  250,000  souls 
for  whose  evangelization  each  missionary  family  and  single  lady  are 
responsible.  The  problem  that  faces,  impresses,  and  inspires  me 
ever,  is  to  so  bring  the  essential  principles  of  the  Gospel  to  the  atten- 
tion of  all  classes  of  these  people  within  this  generation  as  to  en- 
able each  to  intelligently  accept  or  reject  the  Way  of  Life.  That 
means  1,000  different  congregations  of  250  each  in  my  single  parish. 
In  more  favored  America,  we  are  putting  357  ministers  among  that 
number  of  people.  The  difficulty  of  the  enterprise  is  greatly  en- 
hanced by  the  division  of  this  quarter  of  a million  into  300  different 
towns  and  villages,  distributed  over  an  area  of  500  square  miles. 

There  are  also  the  obstacles  presented  by  six  great  evils  that 
rise  like  adamantine  walls  about  the  people.  These  are  as  follows: 
Caste,  met  with  only  in  India,  and  dividing  the  people  into  100,000 
different  sects,  between  whom  intermarriage  and,  generally,  inter- 
dining is  impossible;  custom,  that  perpetuates  the  hoary  iniquities 
of  infant  marriage,  the  celibacy  of  the  widow,  and  the  degradation 
of  women;  polytheism,  that  hangs  330  millions  of  deities  about  the 
neck  of  a land  with  only  300  millions  of  people ; idolatry,  that  drags 
down  the  worship  of  a spirit  God  to  reverence  for  a painted  bed  leg 
or  a monstrously  hideous  image;  pantheism,  that  confuses  spirit 
and  matter,  obliterates  all  moral  distinctions  and  abolishes  all  sense 
of  obligation;  and  a fatalism  that,  octopus-like,  grips  the  people  in 
a hopeless,  helpless  apathy  and  sucks  out  all  their  spiritual  energy. 
The  almost  utter  illiteracy  of  the  people  still  further  complicates  the 


492  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

problem.  Only  six  men  in  a hundred  and  ten  women  in  a thousand 
know  how  to  read  and  write.  Then  one’s  work  must  be  undertaken 
in  a hostile  climate,  with  an  average  mean  temperature  of  seventy- 
five  degrees  Fahrenheit  in  January  and  eightv-six  in  May,  or  of 
eighty  and  three-tenths  throughout  the  year,  breeding  the  deadliest 
foes  to  man,  the  malarial  fever,  dysentery,  small-pox,  Asiatic 
cholera  and  bubonic  plague. 

To  overcome  these  difficulties  and  to  establish  Christ  as  King 
in  the  hearts  of  the  people  is  the  problem.  The  people  will  not 
enter  a Christian  place  of  worship.  The  way  of  approach  is  that 
of  the  great  commission,  namely,  to  “go”  to  the  people.  There  is 
a Telugu  proverb  which  says,  “Those  who  sell  toddy  keep  a shop, 
but  the  milkman  must  call  at  the  house.”  So  we  must  go  with  the 
good  milk  of  the  Word  where  the  people  congregate.  For  years, 
with  all  possible  diligence  and  all  available  energy,  I have  given 
myself  to  the  evangelization  of  the  people.  The  work  of  the 
year  1903  represents  the  utmost  limit  of  my  endeavor.  Then  I 
preached  600  times  and  reached  an  aggregate  of  43,000  hearers. 
Of  this  number,  perhaps  12,500  heard  the  Gospel  for  the  first  time. 
One  missionary  with  his  force  of  six  native  evangelists  would  need 
twenty  years  to  thus  reach  one-quarter  of  a million  of  the  popula- 
tion with  the  Gospel  story  once  only. 

Our  method  is  simple.  .Singing  the  Gospel  in  verse  is  the  most 
effective  means  now,  as  in  the  days  when  the  message  entered 
Britain  by  song.  A knowledge  of  music  is  a valuable  asset  to  the 
missionary.  Pictures,  the  Sunday-school  rolls  by  day  and  the  magic 
lantern  by  night,  attract,  retain,  and  concentrate  the  attention,  il- 
lustrate the  narrative — there  is  much  infant  class  work  to  do — and 
draw  the  company  of  from  fifty  to  500  that  quickly  crowds  up  close 
to  the  speaker.  They  also  keep  the  native  preachers  down  to  the  one 
business  of  presenting  the  truth,  and  thus  prevent  long  tirades  on 
Hinduism,  to  which  all  are  prone.  Discussion  is  not  encouraged  till 
the  service  of  one,  two  or,  perhaps,  three  hours  is  concluded.  Then, 
Gospel  handbills  are  freely  distributed  to  all.  Scripture  portions, 
costing  from  one-sixth  of  a cent  up  to  two  cents,  are  sold,  and 
hand-to-hand  work  with  those  interested  is  undertaken.  At  these 
services  the  power  of  an  orator,  the  magnetism  of  an  attractive 
presence,  the  ready  and  quick  retort  of  a skilled  debater,  the  per- 
suasiveness of  a soul  winner,  the  sweet  melody  of  a trained  singer, 
are  all  in  demand  and  as  effective  as  in  the  home  land. 

I do  not  think  I have  any  special  method.  I believe,  with  the 
late  Dr.  Duff,  that  if  standing  on  the  street  corner  and  beating 
two  old  shoes  together  would  bring  men  to  the  Lord  Jesus  Christ, 
I would  do  it.  You  must  be  willing  to  do  anything,  however  foolish 
or  absurd  it  may  seem,  to  accomplish  this  great  work. 


PRINCIPLES  UNDERLYING  EVANGELISTIC  MISSIONS 


THE  REV.  DONALD  FRASER,  AFRICA 

I shall  speak  only  for  a few  minutes  on  some  of  the  principles 
of  evangelistic  missions.  What  is  an  evangelistic  mission?  I judge 
that  every  attempt,  every  effort  which  is  made  to  present  Jesus 
Christ  to  men  is  an  evangelistic  attempt.  But  in  doing  this  work 
we  must  be  very  careful  that  it  is  the  whole  Christ  whom  we  are 
presenting  to  the  heathen  world,  and  not  part  of  one.  I do  not 
think  the  whole  Christ  is  presented  to  men  simply  by  the  proclama- 
tion of  His  Gospel  through  the  lips.  When  Christ  is  presented  and 
received,  the  whole  individual  and  social  life  of  the  person  will  be 
affected.  We  should  be  able  to  say  that  we  have  never  hindered  any 
free  expression  of  the  spirit  of  Jesus  Christ,  that  we  did  not  put 
any  limit  on  philanthropic  work.  I cannot  bring  myself  to  think 
that  any  hospitals  are  started  merely  as  a means  of  getting  men  to 
come  in  where  we  may  day  by  day  preach  to  them.  I cannot  even 
bring  myself  to  think  that  schools  are  started  that  day  by  day  schol- 
ars may  be  compelled  to  listen  to  Bible  lessons.  I rather  think  that 
when  Jesus  Christ  comes  into  a man’s  heart,  He  creates  such  a 
spirit  of  brotherhood  with  the  whole  world,  that  we  cannot  bear  to 
see  suffering  and  ignorance  without  an  attempt  to  relieve  that  suf- 
fering and  enlighten  that  ignorance.  “The  works  that  I do  in  my 
Father’s  name,”  said  Jesus  Christ,  “these  bear  witness  of  me;”  and 
I cannot  help  thinking  that  a free  expression  of  the  spirit  of  Jesus 
Christ,  day  by  day,  should  always  be  encouraged,  and  if  there  be 
any  that  are  sick,  that  is  sufficient  reason  for  philanthropic  work. 

But  philanthropic  work  by  itself  cannot  evangelize  the  world. 
There  are  government  colleges  enough  in  India,  where  education 
of  the  very  best  sort  may  be  had ; and  yet  they  only  turn  out  moral 
theorists  and  philosophic  visionaries,  and  a sort  of  speculative  phil- 
osophy is  about  all  they  attain  in  the  way  of  a religious  system. 
We  see  in  India  and  Africa,  and  many  other  places,  the  absolute  fail- 
ure of  discipline  by  itself.  I know  no  more  conspicuous  example 
than  what  you  will  see  in  the  native  police  of  Africa  and  India. 
Although  they  are  put  under  the  strictest  discipline  and  trained  in 
methods  of  obedience,  yet  when  they  are  away  from  European  super- 
vision, they  turn  out  to  be  licensed  ruffians.  Neither  education,  nor 
philanthropic  effort,  nor  even  the  strongest  discipline  will  regenerate 

493 


494  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 


a nation.  All  these  things  are  right,  and  they  must  be  done.  They 
are  done  as  the  expression  of  the  spirit  of  Jesus  Christ;  but  it  is  not 
the  expression  of  the  spirit  of  Christ  that  regenerates,  but  the  Spirit 
Himself.  What  we  have  to  do  is  to  see  that  in  all  our  efforts  there 
is  no  hiding  of  the  living  Christ ; but  let  it  appear  plainly  that  we  try 
to  bring  men  and  women  into  touch  with  the  living  Christ. 

I fear  that  in  the  foreign  field,  this  is  often  forgotten.  We  be- 
come so  busy  with  the  details  of  our  work  that  we  forget  our  main 
object.  It  is  ten  times  easier  to  be  faithful  in  business  than  it  is 
to  be  spiritually  faithful.  It  is  ten  times  easier  to  do  the  hard  work 
of  drudgery,  than  in  spiritual  fashion  to  present  Jesus  Christ.  And 
yet,  I am  quite  sure  that  the  daily  presentation  of  Jesus  Christ  in 
an  honest  fashion  never  interferes  with  the  efficiency  of  our  work. 
I do  not  believe,  for  example,  that  a man  engaged  in  training  ap- 
prentices, has  any  right  to  interrupt  the  work  by  reading  the  Bible 
during  working  hours ; but  I do  say,  that  when  a man  is  full  of  the 
spirit  of  Christ,  he  will  find  opportunities  all  day  long  and  every 
day  of  presenting  Christ  to  those  who  are  under  his  care. 

There  was  a carpenter  who  worked  at  my  station  for  a year, 
and  he  had  thirty  apprentices  under  him.  When  he  went  home,  there 
was  not  one  of  those  apprentices  who  did  not  profess  Christ.  They 
had  been  brought  to  Christ  by  him ; and  yet  I do  not  believe  he  did 
less  efficient  or  less  earnest  work  as  a carpenter  than  the  best  com- 
mercial carpenter  who  was  working  only  for  money.  I think  of 
two  institutions  in  Africa  for  the  training  of  teachers,  both  well 
developed  educational  institutions.  In  one  I do  not  think  proper 
emphasis  is  laid  on  the  presentation  of  Jesus  Christ  to  the  pupils. 
I was  recently  in  one  of  the  out-stations  supplied  with  teachers  from 
this  institution,  and  the  missionary  in  charge  told  me  that  he  had 
just  sent  to  it  for  a few  more  teachers,  but  he  said  that  he  was  com- 
pelled to  add  to  his  request,  “Don’t  send  us  any  drunkards.”  There 
is  another  institution  which  I think  is  even  more  efficient  education- 
ally than  that;  but  here  the  men  are  impressed  with  the  conviction 
that  there  is  no  permanent  character  except  that  which  is  founded 
on  the  religion  of  Jesus  Christ;  that  the  only  efficient  teacher  for 
the  regeneration  of  Africa  is  the  man  who  has  come  in  touch  with 
Christ.  If  you  get  a man  from  that  institution,  he  is  inspired  with 
missionary  zeal  and  is  qualified  in  every  way  to  go  there  and  teach. 
He  not  only  teaches  his  classes  thoroughly,  but  he  uses  every  spare 
moment  for  the  propagation  of  the  Gospel.  I do  not  believe  intense 
religious  fervor  hinders  efficient  work ; on  the  contrary,  I believe  it 
renders  men  more  faithful  and  more  competent  and  develops  in  them 
higher  qualities  than  they  would  otherwise  have. 

Can  one  look  through  St.  Paul’s  epistles,  as  I did  the  other  day 
as  I was  coming  down  here  on  the  train,  without  appreciating  his 
feeling  about  evangelistic  work  and  seeing  what  he  meant  to  teach 
during  his  missionary  tours?  I find  that  Paul  is  consecrated  to  the 


PRINCIPLES  UNDERLYING  EVANGELISTIC  MISSIONS  495 

idea  of  preaching  continually  the  Gospel  of  forgiveness.  He  preached 
publicly  and  daily  from  house  to  house,  but  that  put  no  limit  on  the 
type  of  work  he  did.  He  himself,  in  speaking  of  his  manual  labor, 
says  that  he  did  it  in  order  that  he  might  be  an  example  to  them  in 
all  things,  and  he  speaks  of  his  life  so  being  spent  that  he  might  be 
a man  of  God  approved.  You  will  find  that  he  did  not  think  that 
his  mission  was  finished  after  the  mere  theoretical  expression  of  the 
Gospel  of  forgiveness ; but  he  presented  in  every  way — by  his  words 
and  by  his  life — the  unspeakable  riches  of  God,  until  he  had  pre- 
sented the  Church  spotless  and  blameless.  His  Gospel  does  not  stop 
with  forgiveness;  it  goes  on  with  the  presentation  of  Jesus  Christ, 
until  Christ  is  formed  in  man. 

If  you  will  keep  it  strongly  before  you  to  present  Jesus  Christ 
day  by  day,  I think  you  will  find  that  the  whole  day  is  full  of  mar- 
velous opportunities  to  do  evangelistic  work.  When  you  tour  among 
the  fields,  teach  in  your  schools,  go  among  your  patients,  you  will 
find  opportunities  constantly  of  dropping  a word  here  and  there,  of 
saying  something  and  doing  something  which  will  help  to  reveal 
the  living  Christ  to  those  who  come  in  contact  with  you,  and  your 
day  will  be  one  full  of  opportunities  for  presenting  Jesus  Christ  to 
an  unevangelized  world.  I think  it  is  when  men  have  forgotten  this, 
that  the  loving  Jesus  alone  regenerates — when  men  forget  this,  they 
begin  falling  out  of  mission  work.  They  turn  into  ambassadors,  or 
traders,  thinking  they  can  do  more  for  the  world  by  entering  into 
some  secular  profession  where  they  will  have  larger  influence,  and 
they  become  shriveled  up.  But  when  a man  is  wholly  dedicated  to 
God,  there  is  no  limit  to  his  opportunity  of  preaching  Christ.  He 
can  live  Christ  day  by  day,  so  that  his  life  becomes  a daily  proclama- 
tion of  the  sweet  attractions  of  Christ  to  every  one  who  comes  into 
contact  with  him.  And  I think  this,  after  all,  must  be  the  true  ful- 
filment of  our  evangelism,  that  we  shall  seek  to  live  ourselves  in 
Jesus  Christ,  so  that  those  who  meet  with  us  may  learn  to  know 
our  Lord. 


MEDICAL  MISSIONS' 


The  Importance  of  Medical  Missions 

The  Medical  Mission  as  an  Evangelistic  Agency 

Medical  Work  Among  Women 

Women’s  Medical  Itinerating  Work 

Training  Natives  as  Doctors 

Medical  Missions  in  Korea 


. 


THE  IMPORTANCE  OF  MEDICAL  MISSIONS 


DR.  HERBERT  LANKESTER,  LONDON 

I cannot  speak  to  you  as  a medical  missionary,  but  I have  two 
brothers  working  as  medical  missionaries  in  India.  Some  twelve 
years  ago,  God  showed  me  quite  clearly  that  I could  help  the  mis- 
sionary cause  more  by  giving  up  my  practice  and  working  for  it  at 
home  than  by  going  into  the  missionary  fields.  I did  that  and  I 
have  been  for  twelve  years,  not  only  in  charge  of  the  Church  Mis- 
sionary Society  examining  board,  but  I am  a secretary  of  the  Society. 

My  subject  is,  The  Importance  of  Medical  Missions ; Mr. 
Mott,  in  his  letter  to  me,  gave  it  as  The  Power  of  Medical  Mission- 
aries. It  may  seem  almost  unnecessary  to  talk  about  the  importance 
of  medical  missions.  And  yet,  when  I became  connected  with  this 
work  about  ten  or  twelve  years  ago  in  London,  in  going  about  the 
country  speaking  about  medical  missions,  I found  again  and  again 
that  the  clergy  and  the  laymen  had  no  conception  whatever  of  what 
medical  missionary  work  really  was — had  no  idea  why  we  should 
send  out  medical  men  and  nurses.  They  thought  it  was  quite  suffi- 
cient to  send  out  a certain  number  of  clergymen,  a certain  number 
of  men,  and  the  work  would  be  done.  I just  look  back  for  a moment 
in  the  history  of  my  own  Church,  and  I see  that  as  far  back  as  1836 
a doctor  was  sent  out  to  New  Zealand,  and  during  the  next  ten  or 
twelve  years  we  sent  out  a considerable  number  to  West  Africa,  but 
they  were  not  sent  out  as  missionaries.  Here,  for  instance,  are  the 

instructions  given  by  the  Committee : “As  you,  Mr.  — , are 

not,  strictly  speaking,  a missionary,  the  foregoing  instructions  [others 
were  going  out  at  the  same  time]  only  apply  indirectly  to  you,  and 
the  Committee  desire  to  address  you  individually  on  your  own  pe- 
culiar duties.  They  are  sure  that  you  will  lose  no  opportunity  which 
may  be  afforded  you  of  making  known  the  saving  name  of  our  Lord 
Jesus  Christ  and  the  power  of  His  grace.  But  your  particular 
province  is  not  to  preach  the  Gospel,  but  to  direct  the  energies  of 
your  mind  and  bring  to  bear  all  your  practical  experience  and  skill 
in  endeavoring  to  alleviate  and  prevent  the  ravages  of  disease.” 

I don’t  think  any  one  of  you  would  care  to  go  out  to  do  that 
kind  of  work  to-day.  In  those  days,  it  was  not  considered  the  right 
thing  for  a medical  man  to  go  out  as  a missionary.  Many  years  went 
by  and  still  the  power  of  the  medical  missionary  did  not  seem  to  be 

499 


500  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

discovered.  It  was  left  to  a body  of  noble  men — some  of  whom 
a few  of  you  have  doubtless  met  in  India — to  give  the  work  its  right- 
ful place  in  missions.  It  was  laid  upon  their  hearts  that  somehow 
or  other  they  ought  to  get  into  the  closed  country  of  Kashmir ; so 
they  sent  up  there  Mr.  and  Mrs.  Clark  and  Mr.  Phelps,  who  spent 
a whole  summer  there  and  returned  home.  When  the  hot  weather 
came  again,  they  tried  again  to  enter  Kashmir.  But  they  came  back 
and  were  obliged  to  say  to  their  Committee  that  they  would  not  allow 
them  to  stay.  So  these  friends  studied  the  matter  to  see  what  they 
could  do.  At  length  they  wrote  to  London  and  said  that  they  be- 
lieved the  appointment  of  a medical  man  would  do  more  than  any- 
thing else  to  conciliate  the  prejudice  and  disarm  the  opposition  and 
obtain  a permanent  entrance  for  the  Gospel  in  Kashmir.  They  said 
also  that  a man  must  have  the  truly  missionary  spirit. 

Well,  that  came  as  a new  idea  to  our  Committee  sitting  in 
London,  so  much  so  that  Mr.  Venn,  whom  I suppose  many  of 
you  will  know  by  name,  since  he  is  looked  upon  in  England  as  the 
greatest  of  our  missionary  leaders  in  days  gone  by,  did  not  at  all 
like  it  at  first,  but  ultimately  Dr.  Elmslie  was  sent  out  as  the  first 
doctor  of  the  Church  Missionary  Society,  going  definitely  not  only 
to  heal  the  sick  but  to  preach  the  Word.  I cannot  take  time  to  tell 
you  about  his  work  there.  Suffice  it  to  say,  he  did  manage  to  open 
that  closed  door  of  Kashmir,  and  we  have  to-day  as  a direct  conse- 
quence of  his  work  that  splendid  hospital  carried  on  by  Dr.  Arthur 
Neve  and  others,  with  people  coming  from  all  over  Central  Asia  to 
that  place  where  the  Gospel  is  being  preached.  Ten  years  went 
by  and  we  only  had  the  two  medical  missionaries ; another  ten,  we 
had  only  eight.  We  now  have  seventy-six  doctors,  working  in  sixty- 
six  different  medical  stations,  fifty-one  nurses,  and  altogether  some- 
thing like  2,220  beds,  20,000  in-patients,  and  something  like  175,000 
out-patients.  I have  always  believed  very  strongly  in  a work  which 
has  developed,  rather  than  in  one  that  had  gone  up  with  a great 
rush.  I feel,  and  I think  nearly  all  share  that  feeling  in  England, 
that  undoubtedly  God  has  led  us  in  these  two  very  definite  directions 
in  recent  years,  to  increase  the  number  of  our  medical  missionaries 
and  to  increase  the  number  of  our  women  workers.  And  to-day  I 
believe  there  are  something  like  800  medical  missionaries  working 
in  different  parts  of  the  world. 

Now,  how  has  this  come  about?  I think  it  is  simply  this.  We 
are,  after  all,  engaged  in  a mere  business  for  God.  There  are  some 
traders,  and  you  may  go  to  their  place  of  business  and  ask  them 
whether  they  have  a certain  article,  and  their  attitude  is  very  much 
this,  “This  is  all  we  have,  and  you  can  take  it  or  leave  it.”  In  days 
gone  by  people  felt  very  much  the  same  way  toward  missionary 
societies : “Our  plan  is  to  send  out  men  to  preach  the  Gospel ; if 
that  is  not  enough,  you  must  do  without  it.”  And  yet  it  was  very 
much  like  having  only  one  arm  in  our  military  service.  We  do  not 


THE  IMPORTANCE  OF  MEDICAL  MISSIONS  5OI 

think  of  sending  the  infantry  against  a great  walled  city ; we  do 
not  send  infantry  against  a strongly  entrenched  position.  No ; we 
have  the  artillery  shell  it  first  and  we  have  the  cavalry  go,  who 
are  able  to  take  almost  any  position  that  may  be  there.  There  is  no 
question  but  what  the  medical  missionary  to-day  has  great  power 
in  the  missionary  world. 

I suppose  the  first  definite  power  that  a medical  missionary  has 
is  that  of  working  in  the  difficult  and  hostile  places,  places  where 
perhaps  no  other  missionary  would  be  allowed  for  a moment,  and 
yet  he  is  able  to  live  there  and  able  to  work.  Why?  They  do  not 
wish  the  missionary,  but  they  do  need  the  doctor.  They  know  some- 
thing of  the  power  of  Western  medicine  and  surgery,  and  they  are 
anxious  and  thankful  to  have  the  doctor  come  and  live  among  them ; 
and  if  they  cannot  get  the  doctor  without  the  missionary,  they  will 
have  the  missionary  thrown  in  as  well.  Our  Society  has  had  re- 
quests from  different  parts  of  the  world,  certainly  we  have  two  or 
three  formal  requests  from  bodies  of  men  in  southern  Persia,  beg- 
ging us  to  send  out  a medical  missionary.  In  one  case,  this  body 
of  men  bought  a piece  of  ground  and  gave  us  a hospital  and  sent 
us  deeds  of  this  piece  of  ground,  so  that  we  might  see  their  good 
faith ; and  the  Society  in  reply  sent  a doctor  there. 

Another  great  power  of  medical  missions  is  that  of  attraction. 
I do  not  suppose  that  any  of  you  when  ill  would  think  of  going 
to  a Chinese  doctor  in  this  country.  But  suppose  you  had  heard  of 
a Chinese  in  New  York,  or  Buffalo,  or  Toronto,  or  somewhere  else, 
and  you  were  losing  your  sight,  and  you  went  to  American  doctors 
here,  and  then  perhaps  you  went  to  some  of  your  greatest  specialists 
in  the  larger  cities,  and  you  had  the  same  reply  over  and  over  again, 
that  they  could  do  nothing  for  you.  But  suppose  you  had  heard  of 
cases  similar  to  yours  that  had  gone  up  to  this  Chinese  doctor  which 
he  had  been  able  to  cure.  If  you  heard  of  some  friend  living  here 
and  of  another  friend  living  there  who  had  been  cured,  you  might 
think  it  worth  while  to  go  there  to  see  whether  this  man  could  do 
something  for  you.  If,  on  going  there,  you  found  he  insisted  upon 
talking  to  you  about  the  teachings  of  Confucius,  especially  if  you 
thought  he  would  be  able  to  cure  you,  you  would  listen  to  him,  and 
I have  no  doubt  he  would  be  able  to  have  a great  influence  over 
the  lives  of  those  who  had  gone  up  to  him.  That  is  very  much 
what  happens  in  the  mission  fields. 

There  are  certain  countries  which  are  practically  closed  to  the 
Gospel,  such  as  Tibet  and  other  countries  in  Central  Asia.  Yet  I hear 
from  my  brother  working  in  Peshawar  that  on  that  particular  day 
there  were  fifty-three  in-patients  in  the  hospital,  and  no  less  than 
forty-three  of  the  fifty-three  had  come  from  beyond  the  frontier, 
from  Kandahar  and  other  places  in  Central  Asia  where  the  govern- 
ment will  not  allow  any  F.uropean  to  go  to  them.  Yet  they  have 
heard  of  the  power  of  the  English  medical  missionary,  and  they 


502  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

have  come  down  to  the  place  where  we  are  not  only  healing  the 
sick  but  preaching  to  them,  and  they  go  back  again  taking  copies 
of  God’s  Word.  In  that  way,  though  the  country  is  still  closed,  we 
are  able  to  reach  these  people. 

If  I may  give  you  just  one  other  instance  of  this  power  of  at- 
traction, there  is  a power  of  attracting  people  down  from  the  closed 
country.  Take  Persia,  for  example.  We  started  a medical  mission 
at  a place  called  Julfa,  about  three  or  four  miles  south  of  Ispahan. 
We  were  obliged  to  go  there  because  the  greater  city  was  closed 
to  us  altogether.  It  was  a small  village,  but  gradually  we  have  been 
able  to  get  into  the  larger  city.  How  has  it  been  ? A brother  of  the 
present  Shah  called  in  first  of  all  the  native  doctor,  who  said  he 
could  do  nothing.  Then  he  called  in  Dr.  Carr,  and  then  gradually 
other  of  the  leading  men  called  him  in  when  they  were  ill.  Finally 
they  asked  Dr.  Carr  why  he  should  not  come  regularly  once  a week 
instead  of  their  having  to  send  for  him.  And  a little  later  they  said : 
“Ispahan  is  so  much  more  important,  why  not  live  here  and  go  out 
the  three  or  four  miles  to  your  hospital?”  And  a little  later : “Why 
don’t  you  give  up  that  little  hospital  there  and  build  a big  one  here  ?” 
And  to-day  they  have  a large  hospital  for  men  and  another  big  one 
for  women  in  that  city  of  Ispahan.  When  Dr.  Carr  came  home  on 
furlough,  the  people  there  said : “It  seems  a great  pity  that  your 
house  in  the  city  should  be  shut  up ; why  don’t  the  Bishop  come 
and  live  in  your  house?”  So,  you  see,  the  medical  missionary  was 
not  only  able  to  preach  the  Gospel,  but  he  has  been  the  means  of 
opening  the  door  to  the  ordained  clergyman  and  to  all  the  other 
workers. 

I need  hardly  refer  to  the  power  of  the  medical  missionary  in 
breaking  down  the  superstition  of  the  people.  You  know  quite  well 
that  practically  all  of  the  heathen  believe  that  disease  is  due  to  an 
evil  spirit.  Take  the  case  of  a child  attacked  with  some  disorder. 
The  native  doctor  says  there  is  an  evil  spirit  in  the  child  and  tries 
to  drive  it  out.  They  treat  the  child  in  a terrible  manner,  so  that 
it  is  brought  to  the  hospital  almost  dead.  The  doctor  is  able  to  give 
chloroform,  make  an  incision,  take  out  a little  piece  of  dead  bone, 
and  hand  it  to  the  parents,  saying:  “Here  is  your  evil  spirit;  you 
can  crumple  it  in  your  fingers.”  They  see  it  is  true.  The  doctor 
said  this  would  be  the  case,  and  it  is.  When  he  tells  them  about 
Christ,  you  see  what  a wonderful  power  he  has  to  drive  his  words 
home. 

I am  inclined  to  think  that  the  greatest  power  of  all  that  the 
medical  missionary  possesses  is  that  of  exhibiting  something  of  the 
love  of  Christ.  The  people  in  a country  like  India  understand  the 
different  religions.  They  may  say  about  one,  he  is  a Mohammedan, 
he  is  a Hindu,  he  is  a Sikh ; but  that  man  there  is  a Christian,  and 
they  naturally  look  upon  that  as  a different  religion.  And  in  the 
hospital,  they  see  that  the  doctor  has  some  power  which  is  not  only 


THE  MEDICAL  MISSION  AS  AN  EVANGELISTIC  AGENCY  503 

not  in  their  philosophy,  but  it  is  something  which  changes  his  whole 
life,  that  makes  him  deal  with  them  in  a different  way  than  their 
fellow  countrymen  deal  with  them.  And  I believe  that  is  a greater 
power  than  almost  any  other. 

So  I do  from  my  heart  believe  that  in  these  difficult  places,  in 
some  of  the  bigger  cities  in  China,  and  especially  among  the  Moham- 
medans in  Persia,  Palestine,  and  Africa,  the  medical  missionary, 
whether  man  or  woman,  is  able  to  do  a work  which  no  other  one 
can  do.  If  there  is  any  exception  at  all,  I suppose  I am  right  in 
saying  that  a nurse  has  almost  as  great  power  as  a doctor ; because 
she  is  working  closely  with  him,  she  gets  in  close  touch  with  the 
people,  she  has  through  him  the  same  power  to  help  them  that  he  has. 

And  so,  if  there  are  any  here  to-day  who  are  thinking  as  to 
what  their  life’s  work  is  to  be,  I say — and  I have  had  some  expe- 
rience with  all  kinds  of  work,  as  you  heard  this  morning — that  I 
am  convinced  more  than  I was  when  I first  joined  this  work  twelve 
years  ago,  that  the  medical  missionary,  under  God,  has  greater  power 
in  making  known  the  Gospel  of  Jesus  Christ  than  any  other  class 
of  workers.  And  I ask  that  you  will  lay  this  matter  very  definitely 
before  God  and  ask  Him  to  guide  you  and  show  you  just  what  He 
would  have  you  do.  Remember  ever,  you  go  out  as  a missionary — at 
any  rate  you  would,  if  you  went  out  with  our  Society — we  do  not 
send  out  doctors  to  do  medical  work  with  spiritual  workers  at 
their  elbow  to  do  the  spiritual  work.  We  send  them  out  as  medical 
missionaries,  missionaries  in  the  full  sense  of  the  word,  and  they  go 
not  only  to  heal  the  sick,  but  to  preach  the  Word  and  to  point  their 
patients  to  their  Lord  and  Master. 


THE  MEDICAL  MISSION  AS  AN  EVANGELISTIC 

AGENCY 

A.  S.  WILSON,  M.D.,  INDIA 

The  ideal  medical  mission  is  the  one  which  preserves  an  even 
balance  between  the  two  phases  of  its  work — healing  the  sick  and 
preaching  the  Gospel.  He  is  the  best  medical  missionary  who  comes 
nearest  to  the  pattern  of  Christ  and  turns  with  equal  zeal  and  en- 
thusiasm for  thorough  work  from  the  diseases  of  the  body  to  the 
needs  of  the  soul.  In  modern  times  Dr.  David  Livingstone  prob- 
ably came  as  near  fulfilling  these  conditions  as  any  man. 

The  medical  work  may  easily  be  the  most  important  evangelis- 
tic factor  in  any  mission  during  its  earlier  years,  but  I am  not  pre- 
pared to  say  that  it  will  remain  so  after  the  mission  has  developed 


504  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

well  its  educational  system.  As  a pioneer  agency  the  medical  work 
is  chiefly  useful  in  two  ways: 

First,  it  is  a powerful  force  to  combat  the  opposition  which  is 
fostered  by  ignorance,  superstition,  and  bigotry.  This  was  strik- 
ingly shown  in  the  well-known  work  of  Dr.  Allen,  a medical  mis- 
sionary of  the  Presbyterian  Church  at  the  capital  of  Korea  when 
that  land  was  first  entered  by  the  Gospel.  In  our  mission  in  west- 
ern India  it  had  been  our  wish  for  a long  time  to  open  a station  in 
a certain  district,  but  we  were  utterly  unable  to  obtain  a foot  of  land 
until  it  became  known  that  one  of  our  physicians  would  be  located 
there.  Instantly  the  opposition  vanished,  and  inside  of  a few  hours 
we  had  the  property  we  had  so  long  sought  to  obtain.  And  I vividly 
recall,  too,  how  the  fury  of  a mob  of  Hindus,  wildly  excited  by  the 
anti-plague  regulations  and  quarantines  of  the  government  in  India, 
was  averted  from  a couple  of  us  who  had  ventured  into  a village 
where  we  were  strangers, by  the  action  of  a young  man  who  sheltered 
us  in  the  doorway  of  his  father’s  house  and  explained  that  he  had 
known  me  when  his  father  was  a patient  in  our  hospital.  In  India 
we  often  find  the  people  all  too  ready  to  ascribe  even  the  attributes 
of  deity  to  the  physicians  who  care  for  them  and  accomplish  such 
seemingly  miraculous  results.  I will  not  soon  forget  my  feelings 
when  on  meeting  some  patients  on  the  road  going  to  our  hospital 
one  day,  I heard  one  say  to  his  companion,  “Behold  I have  met 
God,  the  Healer.” 

In  the  second  place,  the  medical  mission  is  a constant  demon- 
stration of  a practical  religion — one  that  teaches  its  followers  to 
extend  the  helping  hand  to  all  men  regardless  of  their  race,  caste, 
or  social  position.  It  is  a constant  marvel  to  the  patients  in  our 
hospital  that  we  should  do  this,  for  such  a sentiment  is  not  in  Hindu- 
ism and  certainly  not  in  Mohammedanism.  A Brahman,  after  watch- 
ing us  working  with  some  poor  outcastes  one  time,  said : “Why  do 
you  take  so  much  trouble  for  them?  They  are  only  cattle;  let  them 
die.”  During  the  great  famine  of  1899  an^  1900,  when  thousands 
of  people  died  of  starvation  in  India,  we  had  an  opportunity  to 
see  what  the  tender  mercies  of  the  heathen  are,  and  there  were 
few,  if  any,  cases  where  they  extended  the  helping  hand  to  persons 
of  a lower  caste  than  their  own. 

As  a permanent  agency  in  evangelizing,  the  medical  mission 
accomplishes  most  through  the  exceptional  opportunities  for  giving 
hospital  patients  systematic  instruction  for  days  at  a time.  This  is 
of  the  greatest  importance,  and  I presume  that  it  has  nowhere  been 
done  with  greater  thoroughness  and  care  than  in  the  Church  Mis- 
sionary Society  Hospital  in  Kashmir.  It  was  my  privilege  to  in- 
troduce their  plan  into  our  hospital  at  Miraj.  The  course  is  care- 
fully arranged  to  cover  all  the  cardinal  doctrines  of  our  faith  and 
much  of  the  life  of  Christ.  It  is  completed  once  a month  by  daily 
lessons  and  any  patient  who  is  present  any  four  or  five  consecutive 


THE  MEDICAL  MISSION  AS  AN  EVANGELISTIC  AGENCY  505 

days  is  sure  to  get  some  points  pretty  clearly  fixed  in  his  mind.  It 
is  far  ahead  of  any  other  course  that  vve  have  tried.  A patient  who 
had  been  with  us  in  former  years  returned  for  another  stay  in  the 
hospital,  and  after  listening  to  the  new  method  of  presenting  the 
Bible  for  a few  days,  he  came  to  me  saying,  “I  used  to  hear  the  talk 
when  I was  here  before,  but  I never  understood  these  things  as 
now.” 

A long-established  medical  mission  has  a profound  and  far- 
reaching  influence  on  the  surrounding  community  which  makes 
for  the  cause  of  civilization  and  humanity,  and  so  indirectly  is  an 
aid  to  evangelism.  It  is  difficult  to  estimate  this  influence,  but  that 
it  is  of  great  value  none  will  deny. 

I am  asked  which  is  the  more  valuable  evangelistic  agency,  it- 
inerating, the  dispensary,  or  the  hospital.  Each  has  an  important 
place  and  the  ideal  medical  mission  combines  all  three.  Itinerating 
is  most  useful  in  pioneering  and  making  known  the  character  of  the 
work.  One’s  camp  is  sure  to  be  thronged  with  sick  folk.  Often  I 
have  treated  200  and  300  persons  in  a day  at  my  tent.  The  oppor- 
tunities for  preaching  the  Gospel  are  excellent  at  such  times.  Some 
of  the  patients  will  come  later  to  the  hospital;  but  I need  not  tell 
you  that  from  the  medical  standpoint,  such  work  is  far  from  satis- 
factory. In  most  countries,  too,  the  climate  strictly  limits  the  sea- 
sons for  itinerating,  and  that  physician  would  have  small  regard  for 
his  profession  who  would  be  willing  to  devote  all  of  his  energies  to 
this  kind  of  work. 

The  dispensary  affords  the  best  means  for  getting  a large  local 
acquaintance  and  gaining  entry  to  homes.  Very  many  of  the  pa- 
tients who  come  for  treatment  should  be,  and  can  be,  followed  up. 
Very  often  friends  come  telling  of  those  too  sick  to  attend  in  person 
and  who  beg  for  assistance  in  their  homes,  and  so  the  messenger  of 
healing  in  Christ’s  name  has  opportunities  to  enter  where  no  other 
would  be  admitted.  I know  of  one  such  worker  in  India  who  gave 
all  her  strength  and  almost  life  itself  to  this  form  of  work  and  whose 
name  is  repeated  in  hundreds  of  homes  by  grateful  people  as  they 
light  their  evening  lamps.  A wide  distribution  of  tracts  and  sale  of 
Scripture  portions  can  also  be  accomplished  among  dispensary 
patients. 

But  there  are  two  drawbacks  to  dispensary  work,  no  matter 
how  successful  it  may  be.  First,  the  time  and  strength  required  to 
go  to  many  homes  is  very  great  and  the  conditions  under  which 
operations,  often  of  a delicate  nature,  must  be  performed  are  most 
unsatisfactory — dangerous  alike  to  patient  and  physician.  I need 
not  particularize;  those  of  you  who  have  been  there  will  understand 
what  I mean.  Secondly,  the  mission  dispensary  as  ordinarily  equip- 
ped is  not  prepared  to  take  in  those  emergency  cases  and  patients 
whose  successful  treatment  requires  prolonged  and  watchful  care, 
or  radical  surgical  interference.  I can  assure  you  that  the  physi- 


506  students  and  the  modern  missionary  crusade 


cian  who  must  see  these  cases  only  to  refuse  them  because  only  the 
resources  of  the  dispensary  are  at  his  command  finds  himself  in  a 
position  which  wears  more  on  his  nerves  than  any  strain  of  work. 
What  are  you  to  do,  for  instance,  with  those  poor  women  who  are 
brought  to  you  after  they  have  suffered  in  pain  in  their  supreme 
trial  for  three,  four,  and  even  five  days?  Something  more  ex- 
tensive must  be  provided,  if  only  two  or  three  rooms  fitted  for  hos- 
pital work. 

A well-equipped  hospital  need  not  be  of  large  dimensions  to 
achieve  the  highest  usefulness  as  an  agency  in  evangelism.  Its  ad- 
vantages are,  briefly:  First,  that  it  serves  as  a base  from  which  the 
itinerating  dispensary  work  can  be  most  successfully  projected  and 
made  permanent.  Second,  it  enhances  the  reputation  of  all  the 
mission’s  work.  Third,  the  hospital  affords,  as  I have  said,  un- 
equaled opportunity  for  careful  systematic  instruction  of  people 
whose  hearts  have  been  touched  by  kindness  shown  them  and  relief 
afforded  from  suffering  in  the  name  of  our  Savior ; people  who  are  at 
the  same  time  separated  from  the  spiritually  dead  atmosphere  of 
their  own  homes.  Human  nature  is  the  same  in  India  as  it  is  here, 
and  these  people  are  most  ready  and  willing  to  hear  from  the  lips 
of  those  who  have  helped  them  in  sickness  the  story  of  Him  who 
Himself  took  our  infirmities  and  bore  our  diseases. 


MEDICAL  WORK  AMONG  WOMEN 

THE  REV.  ELLEN  GROENENDYKE,  B.S.M.,  SIERRA  LEONE 

The  student  of  non-Christian  lands  who  desires  to  make  Christ 
known  to  all  men  sees  before  him  almost  innumerable  barriers.  A 
multitude  of  conditions,  customs,  and  beliefs  are  inimical  to  Chris- 
tianity and  one  of  these  appalling  conditions  is  the  status  of  women. 
Woman  is  undoubtedly  a chief  corner-stone  of  the  Church  and  of  a 
moral  nation;  for  woman  is  the  foundation  of  social  conditions  and 
in  the  last  analysis  the  strength  of  nations.  Where  woman  is  not 
what  she  should  be,  man  never  can  be  what  God  designed  him  to  be. 
When  you  have  found  the  moral  and  social  condition  of  the  women 
of  a land,  then  you  may  know  without  inquiry  both  the  religion  and 
the  moral  condition  of  that  land.  Christianity  is  the  only  religion 
that  has  ever  elevated  woman — is  the  only  religion  that  can  elevate 
her.  Therefore  the  need  of  special  work  among  the  women  of  all 
non-Christian  lands. 

Prominent  in  this  work  among  women  stands  the  medical  mis- 
sionary and  usually  the  woman  medical  missionary.  Africa  is  the 
only  great  non-Christian  land  where  men  can  give  medical  help  to 


MEDICAL  WORK  AMONG  WOMEN 


507 


women  as  readily  as  in  our  own  country,  and  even  there  the  large 
number  of  Mohammedans  restricts  his  helpfulness.  So  the  need  of 
medical  work  among  women  by  women  is  simply  appalling;  and 
the  comparatively  tiny  handful  of  women  engaged  in  this  work 
makes  the  student  of  the  field  pause  and  wonder  if  after  all  we 
believe  our  religion,  appreciate  our  salvation,  our  moral  and  social 
condition,  or  love  our  Lord  and  Master. 

If  we  look  at  China  and  India,  containing  nearly  one-half  of 
all  the  women  in  the  world,  the  need  of  the  medical  worker  among 
them  would  break  the  Christian’s  heart  with  pity  but  for  the  remedy 
which  he  holds  in  his  own  hands.  Whatever  her  religion,  every 
woman  except  those  of  the  lowest  class  in  these  lands  resents  the 
ministry  of  men  to  her  bodily  ailments.  And  even  if  because  of  the 
anguish  of  suffering  she  should  be  willing,  custom  and  the  religious 
beliefs  of  the  man  or  men  to  whom  she  owes  allegiance  would  posi- 
tively deny  her  the  boon.  It  is  almost  too  well  known  to  even 
mention  that  men  cannot  be  admitted  to  the  quarters  of  the  women 
in  these  and  many  other  lands.  And  even  if  they  could,  they  would 
after  all  fail  of  the  far-reaching  results  of  the  ministry  by  women. 
For,  possessed  of  the  same  natures  though  educated  widely  apart, 
they  have  an  understanding  and  sympathy  for  one  another  and  a 
power  of  helpfulness  that  cannot  be  manifested  by  men.  One  birth 
in  every  ten  in  all  the  world  is  that  of  a Chinese  baby  girl,  very 
often  not  wanted.  The  presence  of  a Christian  doctor  at  that  hour 
would  not  only  save  the  life  of  the  child,  but  would  give  humane 
treatment  to  the  mother  and  begin  to  teach  that  the  life  of  even  the 
baby  girl  is  a holy  thing,  not  to  be  destroyed  by  murderous  hands. 
Perhaps  one-fourth  of  all  the  women  in  the  world  are  in  China,  the 
very  great  majority  living  unhappily  in  childhood,  passing  under 
the  tyranny  of  a hated  mother-in-law  and  cruelty  of  an  unloved  hus- 
band when  that  childhood  is  scarcely  past,  and  closing  her  life  of 
pain,  jealousy,  strife,  and  murderous  hatred,  with  bodily  suffering 
which  no  one  goes  to  relieve.  Among  the  women  of  India,  twenty- 
seven  millions  are  widows,  who  may  not  marry  again  and  who  are 
rarely  humanely  treated,  though  thousands  are  less  than  four  years 
of  age.  Their  suffering  is  again  appalling.  In  Africa,  where  I 
have  been  closely  allied  with  work  among  women,  their  condition  on 
the  whole  is  no  less  sad.  In  telling  the  story  of  Jesus  and  his  love  to 
those  who  had  never  heard,  I have  often  been  greeted  with  the  wide- 
eyed  surprise  of  “I  am  only  a woman,”  as  much  surprised  as  though 
I had  told  the  story  to  one  of  the  cattle.  One  day  in  passing  a hut 
I was  startled  by  hearing  the  groans  of  the  dying.  Going  around 
to  the  door,  I found  several  men  and  women  sitting  outside,  chat- 
ting, joking,  laughing.  I inquired  what  the  trouble  was  and  re- 
ceived the  reply,  “It’s  just  a woman.”  By  the  time  my  eyes  were 
accustomed  to  the  darkness  of  the  room  and  I had  found  the  woman 
nude  and  dying  and  had  given  her  a few  words  of  hope  in  Jesus 


508  students  and  the  modern  missionary  crusade 

Christ,  she  had  gone  out  into  the  hopeless  African  night  of  “only  a 
woman.” 

In  whatsoever  land  these  women  live,  the  medical  missionary 
has  the  easiest  entrance  into  the  homes.  Pain  is  a marvelous  de- 
stroyer of  prejudice  and  strengthener  of  the  timid  and  unbelieving. 
And  when  pain  becomes  unbearable,  or  love  and  sympathy  for  the 
afflicted  is  aroused,  many  a breach  of  custom  is  allowed.  The  doctor 
once  in  the  strong  fortress  of  the  women’s  quarters,  with  the  tender 
touch,  the  careful  measuring  of  the  medicine,  the  menial  service, 
unbars  the  door  and  secures  the  key  for  future  entrance.  Many  a 
statement  of  ordinary  facts  calls  for  an  explanation  to  the  curious 
listeners,  and  this  gives  an  opportunity  of  speaking  of  Jesus  Christ 
and  His  Gospel.  In  fact  the  work  of  the  medical  missionary  itself 
speaks  to  them  an  inaudible  Gospel.  That  one  should  come  from  a 
foreign  land  and  treat  “even  a woman”  or  man  with  dreaded  disease 
as  cheerfully  and  carefully  as  though  they  were  of  highest  rank, 
speaks  of  a spirit  and  intent  of  which  they  know  nothing,  but  which 
they  are  compelled  in  time  to  admire.  I spent  months  trying  to  win 
one  hard-hearted  woman  with  Gospel  messages,  but  I never  succeed- 
ed in  getting  invited  into  her  house.  Aftef  an  absence,  she  returned 
to  the  town,  where  I unwittingly  came  upon  her  in  an  abandoned  hut, 
lying  on  a straw  mat  on  the  ground,  sick  and  alone  save  for  the  tiny 
dying  babe  at  her  side  and  a beautiful  girl  of  three  years.  She 
asked  for  medicine  which  I gave,  but  I told  her  that  she  needed 
medicine  for  her  soul  much  more.  With  curses  which  made  my 
blood  run  cold,  she  ordered  me  to  leave  the  house.  I returned  with 
the  medicine  and  food  as  often  as  possible,  for  we  dared  not  leave 
a supply  of  medicine,  as  the  people  have  no  way  of  marking  time 
for  taking  it  and  have  no  respect  for  the  white  man’s  small  dose. 
Each  time  I received  the  same  curses.  After  many  visits  she  al- 
lowed me  to  enter  without  a word.  When  I stood  by  her  side  she 
burst  into  tears  and  said,  “Why  do  you  keep  on  coming  with  the 
medicine  when  I curse  you  so?”  I said,  “Because  God  so  loves  you 
that  He  wants  you  to  come  and  live  in  His  house  and  He  has  sent 
me  to  tell  you.”  Deep  conviction,  true  repentance,  and  a beautiful 
conversion  followed.  In  a few  days  she  died,  and  her  last  words 
rvere,  “Oh,  missus,  save  my  girls  from  the  life  I’ve  lived!”  And  we 
did  so,  rescuing  three  of  them  from  slavery,  and  one  is  to-day  in  a 
home  of  culture  and  refinement,  letting  her  light  beautifully  shine. 

The  Mohammedans  of  Persia  said  they  feared  Christianity  only 
as  its  women  doctors  stole  the  hearts  of  their  women.  Not  only 
has  medical  work  opened  the  door  of  many  a closed  home,  but  it 
has  opened  cities  and  whole  provinces.  In  China  especially  has  the 
medical  missionary  been  the  pioneer  agency  in  introducing  Chris- 
tianity. It  has  been  well  said  that  Peter  Parker  opened  China  at 
the  point  of  his  lancet.  David  Livingstone  won  his  way  through  the 
Dark  Continent  with  his  medicine-case  and  a small  quantity  of  sur- 


MEDICAL  WORK  AMONG  WOMEN 


509 


gical  instruments.  I have  known  so  simple  a thing  as  the  drawing 
of  a tooth  to  secure  entrance  into  a tribe  before  hostile.  A woman 
heard  that  a white  woman  several  days’  journey  from  her  could  pull 
a tooth,  and  it  would  never  hurt  again.  This  was  not  always  the 
case  when  their  country  doctors  with  iron  bar  against  the  tooth  gave 
it  a heavy  stroke,  breaking  it  off  or  literally  digging  it  out.  So  after 
the  tooth  with  the  great  abscess  at  its  root  was  successfully  drawn  the 
woman  returned  with  the  proof  of  the  wonderful  fact.  Like  the 
Samaritan  woman  she  “told,”  and  others  came  and  received  relief 
for  the  body  and  food  for  the  soul,  and  soon  a mission  station  was 
opened  and  several  other  stations  are  now  within  the  boundary  of 
that  tribe. 

It  is  also  marvelous  how  many  .Gospel  sermons  can  be  based 
upon  the  condition  of  the  human  body.  I saw  a remarkable 
demonstration  of  the  power  of  the  doctor  as  a preacher  at  a post- 
mortem examination.  At  the  request  of  the  relatives,  we  were 
searching  for  the  witch  which  had  killed  the  man.  We  found  it  in 
the  hob-nailed  liver;  and  the  doctor,  with  the  object  lesson  before 
her,  preached  to  the  large  company  looking  on  such  a sermon  on 
personal  purity,  total  abstinence,  and  God  as  judge  of  those  who 
defile  the  body  that  it  had  not  been  forgotten  eleven  years  after- 
ward. With  the  African,  the  analogy  between  the  healing  of  the 
body  and  healing  of  the  soul  is  readily  seen.  A woman  came  to  our 
dispensary  from  the  far  interior  with  a hand  terribly  burned,  ulcer- 
ated, and  deformed,  because  the  country  doctor  had  tried  to  drive 
out  the  witch  living  in  her  wrist  by  burying  her  hand  in  damp  soil 
over  a bed  of  live  coals.  During  the  long  treatment  of  the  hand, 
she  heard  the  Gospel  daily  and  one  Sunday  morning  rejoiced  our 
hearts  and  electrified  the  audience  by  witnessing  that  as  the  doctor 
had  washed,  dressed  and  healed  her  hand,  so  God  had  washed  her 
heart  and  made  it  clean. 

These  medical  laborers  are  so  few  that  in  the  district  where  I 
was  located,  we  had  one  doctor  to  every  three  millions,  and  much 
of  the  time,  when  I knew  the  field,  that  doctor  was  a tiny  woman 
weighing  less  than  100  pounds.  The  remainder  of  the  time  a deli- 
cate man,  with  the  work  of  superintendencv  and  much  of  the  actual 
work  of  the  evangelistic  and  industrial  departments  on  his  hands, 
made  a record  in  medical  work  that  abides  in  the  minds  of  the 
people  and  in  the  mission  stations  opened  thereby.  The  conditions 
are  no  better  to-day  save  that  the  greed  of  the  Englishman  has 
brought  its  ungodly  doctors  into  the  district.  Yet  with  this  dearth 
of  workers  and  the  needy  and  responsive  fields,  our  repeated  calls 
for  laborers  are  still  unheeded. 


WOMEN’S  MEDICAL  ITINERATING  WORK 


DR.  FRANCES  F.  CATTELL,  CHINA 

I would  like  to  tell  you  something  about  the  last  medical  itin- 
erating trip  I took  before  leaving  China.  The  section  of  country  in 
which  I live  is  intersected  by  canals,  so  that  we  can  go  everywhere 
by  boat.  When  we  are  to  take  a trip,  we  hire  a native  house  boat, 
prepare  bedding  and  food  supplies  to  last  the  length  of  time  we  are 
to  be  absent,  and,  if  we  are  to  do  medical  work,  medicine  must  be 
prepared  in  compact  form,  so  as  to  take  up  as  little  space  as  possible 
and  be  in  convenient  shape  for  dispensing. 

The  trip  to  which  I have  referred  was  to  Li  Yang,  a city  about 
140  miles  from  Soochow.  Up  to  the  time  when  I visited  the  place 
together  with  two  other  American  women,  no  medical  work  had 
been  done  there,  and  no  foreign  women  had  been  within  its  gates. 
It  is  a walled  city  of  about  10,000  people  and  is  a large  market 
center  for  the  surrounding  country.  Our  boat  was  towed  by  a steam 
tug,  so  that  we  were  able  to  make  the  trip  in  about  a day  and  a half, 
arriving  at  midnight  Saturday. 

On  Sunday,  we  do  not  dispense,  but  we  distribute  Gospels  and 
tracts  to  whomsoever  we  can  and  tell  the  glad  tidings  we  come 
to  bring.  That  particular  Sunday  was  rainy,  but  we  did  not  need 
to  go  off  the  deck  of  our  boat  to  find  our  audience.  We  were 
anchored  at  a wharf  outside  the  city  gate,  and  besides  the  crowds 
which  stood  partially  on  the  bank  of  the  canal  all  day  in  the  rain 
to  watch  for  a glimpse  of  the  foreigners,  by  the  side  of  our  boat 
there  were  coming  and  going  all  through  the  day  boats  from  the  sur- 
rounding towns  and  villages,  each  bringing  its  quota  of  passengers 
and  produce  to  this  great  market  center.  We  were  told  that  boats 
from  seventy-two  smaller  towns  and  villages  were  coming  and  going 
here  all  the  time. 

We  stepped  out  on  the  deck  of  our  boat  and  talked  to  these  men 
and  women  as  they  came  and  went.  One  poor  old  woman,  to  whom 
our  Chinese  Bible  woman  was  telling  the  story  of  the  loving  Savior 
and  of  His  willingness  to  hear  her  prayers,  looked  up  into  her  face 
and  said,  “But  I am  so  old  and  so  poor,  do  you  think  He  would  hear 
me?”  She  was  assured  that  He  would.  A man  in  another  boat 
asked  for  a tract,  and  stood  and  read  it  through.  Then  he  asked 
for  more,  and  he  was  given  a copy  of  one  of  the  Gospels.  A woman 

5IQ 


women's  medical  itinerating  WORK  '5 1 1 

in  a near-by  boat,  though  she  could  not  read,  had  asked  for  a book 
to  carry  to  her  home.  She  was  given  a copy  of  Acts.  The  man 
already  referred  to  asked  to  see  her  book,  and  finding  that  it  was 
different  from  his  own,  said,  “But  I want  it  all!”  We  had  not 
brought  any  Testaments  for  distribution — only  separate  copies  of  the 
Gospels  and  Acts ; but  he  pleaded  so  hard,  that  the  Bible  woman 
gave  him  her  New  Testament  and  he  went  off  happy.  We  called  to 
mind  God’s  promise  that  His  Word  should  not  return  unto  Him  void. 

On  Monday  it  still  rained,  but  a notice  was  written  on  a sheet 
of  letter  paper  in  Chinese  characters  and  tacked  up  outside  of  the 
boat,  saying  that  an  American  doctor  was  on  the  boat ; and  if  any 
wanted  medicine,  they  could  come  and  get  it  by  paying  twenty-eight 
cash — about  one  and  a half  cents,  gold.  In  spite  of  the  pouring  rain, 
sixty  came  that  first  day,  and  the  next  day  there  were  127  who  re- 
ceived medical  aid,  and  in  the  three  days  during  which  we  dispensed 
there,  315  patients  were  treated.  There  would  have  been  more,  but 
some  of  the  medical  supplies  gave  out.  During  the  last  two  days, 
when  the  sun  was  shining,  the  crowds  on  the  banks  and  the  city  walls 
who  gathered  to  see  the  foreigners  grew  to  at  least  a thousand. 
Calls  came  for  the  doctor  to  visit  patients  in  their  homes,  and  it  was 
with  difficulty  that  the  chairbearers,  sent  to  bring  the  doctor,  could 
force  their  way  through  the  crowd. 

How  I wish  you  could  have  all  looked  with  me  during  those 
days  on  that  great  crowd  of  suffering,  sin-sick  humanity ! It  is  im- 
possible to  picture  it  to  you.  Every  form  of  disease  was  there — 
the  lame,  the  halt,  and  the  blind ; the  tanned  skin  and  sunken  eyes  of 
the  opium  smoker,  eager  for  some  medicine  to  free  him  from  the 
awful  bondage  which  is  the  curse  of  his  life;  the  pinched,  worn 
features  of  the  women  whose  sufferings  are  all  too  plainly  written 
on  their  faces ; the  racking  cough  of  the  consumptive ; sightless  eves 
into  which  you  look  and  know  that  they  will  never  see  the  light  again, 
because  you  have  delayed  your  coming  too  long.  A boy  with  a 
large  tumor  on  his  face  is  brought  by  his  mother,  who  assures  me 
that  the  disease  came  because  the  breath  of  a devil  blew  on  the  boy 
as  he  was  napping  in  the  fields  when  he  should  have  been  at  work ! 
And  there,  too,  were  the  lepers.  One  day,  as  I was  busy  with  some 
patients  inside  the  boat,  one  of  my  companions  asked  me  to  step  out- 
side on  the  deck  for  a moment.  She  said : “There  are  some  lepers 
here,  and  I have  told  them  that  you  cannot  do  anything  for  them ; 
but  they  will  not  believe  me.  They  say,  ‘If  the  doctor  herself  says 
she  can  do  nothing,  we  will  believe.’  ” So  I stepped  out  on  the  deck, 
and  there  at  the  edge  of  that  great  crowd,  crouching  by  the  water’s 
brink,  were  a father  and  a son  with  the  stamp  of  leprosy  upon  their 
faces.  How  one  does  long  at  such  a time  for  the  power  of  the 
Master’s  touch  which  could  heal  the  leper!  But  our  hearts  are 
comforted  in  our  helplessness,  that  we  can  offer  that  which  will 
heal  the  leprous  soul. 


512 


STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 


A woman  came  for  medicine  and  the  next  day  returned  with 
a party  of  friends.  She  said  that  she  had  felt  so  “clear”  after  taking 
the  first  dose,  that  she  had  wanted  her  friends  to  come  too.  Another 
woman  came  in  a boat  from  a village  more  than  thirty-three  miles 
away,  because  one  of  the  boats  that  had  come  to  town  on  Sunday 
had  brought  back  to  her  village  the  word  that  a foreign  doctor  was 
in  Li  Yang.  Somewhere  among  that  crowd  came  an  old  woman 
who  had  heard  the  Master  speak  to  her.  About  six  months  after  our 
visit,  two  ladies  from  another  station  of  our  mission  visited  Li  Yang. 
One  of  them  started  off  one  day  with  her  Bible  woman  to  find  some 
one  to  whom  she  could  tell  the  Gospel  story.  As  she  came  toward 
the  city  gate,  she  saw  some  beggar  huts  outside — built  up  against 
the  wall — and  she  decided  to  go  that  way,  thinking  as  she  walked 
along  that  the  souls  of  those  in  the  beggar  huts  were  as  precious 
to  the  Master  as  those  in  the  better  houses  within  the  walls.  As 
she  came  up  to  these  huts,  she  was  surprised  to  see  an  old  woman 
come  out  from  one  of  them  and  greet  her  in  a friendly  way,  saying, 
“So  you  have  come  again,”  and  asking  her  to  sit  down.  She  offered 
her  a pipe  to  smoke — a common  courtesy  in  China — and  apologized 
for  not  having  any  tea  to  offer  her.  The  old  woman  said:  “I  re- 
member you.  You  came  from  Soochow  six  months  ago.”  The  lady 
replied  that  she  was  not  the  one  who  had  been  there  before,  but 
that  we  were  friends  and  that  we  had  the  same  Gospel.  Then  the 
old  woman  told  her  that  when  the  foreign  doctor  was  there,  she  had 
been  cured  of  some  disease  and  that  the  foreign  lady  had  told  her 
of  the  “Jesu  Idol” — she  did  not  know  any  better  way  to  express  it — 
who  would  forgive  her  sins  if  she  prayed  to  Him.  And  so  this  old 
woman  had  been  knocking  her  head  on  the  ground  every  day  since, 
asking  the  “Jesu  Idol”  to  forgive  her  sins.  Eagerly  she  listened  as 
the  missionary  told  her  of  the  way  of  life.  The  missionary  visited 
her  again  the  next  day,  singing  hymns  and  praises  to  God — the  first 
to  go  up  from  any  home  in  Li  Yang,  if  that  beggar  hut  might  be 
called  a home.  My  friend  wrote  me  afterwards,  that  surely  no  one 
suddenly  coming  upon  a pearl  of  great  price  in  the  dust  and  dirt  of 
the  road  could  have  felt  more  joy  than  she  did  that  day  when  she 
found  that  old  woman  into  whose  heart  the  Gospel  had  entered. 

My  friends,  all  up  and  down  that  great  land  of  China  there 
are  precious  pearls,  covered  by  the  dust  and  dirt  and  ignorance  of 
that  heathen  land — waiting  for  you  and  me  to  find  them.  Will  you 
share  in  this  blessed  work? 


TRAINING  NATIVES  AS  DOCTORS 


JOHN  M.  SWAN,  M.D.,  CHINA 

The  object  of  medical  missions  is  to  heal  the  sick  and  preach 
the  Gospel.  Thomas  R.  Colledge,  surgeon  to  the  East  India  Company, 
first  president  of  the  Medical  Missionary  Society  in  China  and  the 
first  to  bring  modern  surgery  to  the  Chinese,  in  reference  to  his  work 
in  China,  said,  when  dying,  “This  is  the  one  good  thing  of  my  life.” 
Dr.  Peter  Parker,  and  that  veteran  pioneer  of  medical  missions,  Dr. 
John  G.  Kerr,  demonstrated  the  inestimable  value  of  combining  the 
healing  art  with  the  preaching  of  the  Gospel.  Dr.  Parker  said, 
“China  was  opened  to  modern  civilization,  not  with  the  point  of  the 
bayonet,  but  with  the  point  of  the  lancet.”  Untold  blessings  have 
come  to  India  where  Christian  physicians  and  the  British  govern- 
ment have  brought  relief  to  vast  numbers.  The  same  work  for 
Christ  and  humanity  has  been  carried  by  Livingstone  and  others  to 
the  wilds  of  Africa.  So  we  have  a world-wide  field  with  unexcelled 
opportunities  for  bringing  relief  to  both  body  and  soul.  The  prog- 
ress of  events  has  been  such  that  notwithstanding  the  growth  and 
development  of  medical  missions,  the  field  is  larger  and  more  needy, 
and  the  opportunities  greater  now  than  ever  before.  Recognizing, 
therefore,  the  value  and  importance  of  medical  missions  to  the  cause 
of  Christ  and  humanity,  realizing,  as  medical  missionaries  on  the 
field  do,  the  wholly  inadequate  supply  of  physicians,  we  turn  to 
the  nearest,  most  practical,  and  abundant  source  to  add  to  the  work- 
ing force,  viz.,  the  people  where,  and  for  whom,  the  work  of  medical 
missions  is  established. 

While  conditions  vary  in  different  countries,  yet  in  most  fields 
there  are  those  who  lack  only  the  opportunity  to  make  of  themselves 
good  physicians.  The  late  Dr.  Kerr,  during  forty-four  years  of  a 
busy  professional  life,  with  indomitable  energy  and  perseverance  sur- 
mounted the  obstacles  of  violent  prejudice  and  superstition  and 
personally  trained  several  hundred  Chinese  as  physicians,  many  of 
them  proving  faithful  and  efficient.  Our  largest  mission  hospitals 
could  not  be  conducted  with  efficiency  and  economy  without  the  aid 
of  trained  native  helpers.  In  all  departments  of  mission  work,  the 
great  value  of  well  qualified  workers,  who  belong  to  the  people  and 
know  the  people  better  than  any  foreigner  can,  is  recognized.  The 
medical  field,  perhaps  more  than  any  other,  presents  attractions  and 

5T3 


514  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

has  associated  with  it  questions  of  expediency  and  methods  which 
require  the  most  careful  consideration. 

In  the  training  of  natives  as  doctors,  there  should  be  clearly 
before  us : 

1.  The  aim.  Let  thoroughness  be  the  watchword  ; quality,  not 
quantity,  the  object.  “Any  training  is  good  enough  for  the  heathen” 
is  one  way  of  expressing  inefficiency,  and  too  often  it  has  been  found 
on  the  mission  field.  In  this  work  we  should  realize  that  our  stu- 
dents will  have  to  deal  with  both  soul  and  body;  therefore,  just  as 
far  as  possible,  train  those  who  are  likely  to  accomplish  the  cure  of 
both.  In  the  work  of  those  who  are  trained  by  us,  the  good  name 
and  real  worth  of  a noble  profession  is  to  be  placed  side  by  side  with 
ancient  usages  and  customs  often  as  dear  to  the  people  as  they  are 
harmful  and  valueless.  Let  it  not  be  tried  and  found  wanting.  As 
in  the  work  of  the  late  Dr.Mackenzie  of  Tientsin,  aim  to  have  a 
personal  influence  over  each  student,  and  let  that  influence  lead  to 
Christ. 

2.  The  need.  Thoroughly  qualified  native  physicians  are 
urgently  needed ; in  fact  they  are  essential  to  the  ultimate  success 
of  medical  missions.  Foreign  physicians,  with  the  obstacles  of  lan- 
guage, climate,  habits,  and  social  customs  to  contend  with,  cannot 
expect  to  reach  the  masses  and  deal  with  them  as  wisely  as  those 
of  their  own  people  who  are  properly  trained  for  it.  Recently  in 
China  and  Korea  new  fields  have  been  opened,  and  the  importance 
of  improving  present  opportunities  can  hardly  be  overestimated. 
They  can  only  be  fully  met  by  well-trained  native  physicians.  Let 
no  one  think,  however,  that  because  native  physicians  are  so  urgent- 
ly needed,  the  foreign  physician’s  responsibility  is  lessened,  or  that 
the  splendid  opportunities  for  service  are  fewer. 

3.  Methods.  These  vary  according  to  the  field  and  the  condi- 
tions under  which  the  foreign  physician  labors.  In  Africa,  where 
no  medical  colleges  exist,  personal  teaching  and  students  working 
with  the  physician  yield  the  best  results.  In  any  field,  this  method 
is  certainly  better  than  that  of  sending  students  abroad  where  few 
can  withstand  the  influences  which  hinder  their  ever  rendering  good 
service  in  their  native  land. 

In  China,  where  many  are  eager  to  receive  a medical  education, 
where  there  are  large  centers  in  which  established  hospitals  afford 
excellent  clinical  facilities,  the  organized  medical  school  or  college — 
of  which  there  are  at  least  four — is  the  most  efficient  and  economical 
method  of  training.  The  Woman’s  Medical  College,  Canton,  China, 
and  the  South  China  Medical  College  for  men  in  the  same  city  are 
examples  of  how  the  increasing  demand  can  best  be  met  by  the  pro- 
vision of  larger  facilities  than  previously  existed. 

In  many  places  the  already  over-burdened  foreign  physician 
takes  under  his  care  and  supervision  a few  students,  teaching  them 
the  principles  and  practice  of  medicine  and  surgery.  After  from 


MEDICAL  MISSIONS  IN  KOREA 


515 


three  to  five  years  these  students  are  given  a certificate.  Where 
possible,  the  most  efficient  are  retained  as  hospital  assistants.  Re- 
muneration in  private  practice  is  generally  much  larger  than  mis- 
sion assistants  receive.  In  some  instances  students  receive  aid  from 
the  mission,  while  in  many  parts  of  China  the  student  pays  an  annual 
tuition  fee,  varying  from  twenty  to  a hundred  Mexican  dollars,  and 
in  addition  meets  all  his  own  personal  expenses.  Recently,  the  Chi- 
nese of  Canton  contributed  $20,000  (Mexican)  to  establish  the  med- 
ical college  for  men  in  that  city,  a proof  that  they  recognize  the 
value  of  foreign  medicine  and  surgery.  In  Korea  there  is  no  organ- 
ized medical  school,  the  work  of  training  being  conducted  by  individ- 
ual physicians.  In  India  there  are  four  medical  schools  under  the 
government  and  three  under  mission  auspices.  They  are  probably 
doing  the  most  thorough  work  on  the  mission  field.  In  all  these 
countries  there  is  a desire  for  a higher  standard  of  medical  education. 
The  personal  method  and  the  medical  school  each  have  their  ad- 
vantages. Efficiency  may  be  attained  in  either. 

4.  Results.  The  skill  and  efficiency  acquired  have  usually 
been  in  proportion  to  the  thoroughness  of  the  training.  Testimony 
from  various  fields  shows  that  native  trained  physicians  are  a val- 
uable aid  in  mission  work  and  that  many  of  them  become  skilful 
and  efficient.  Many  actively  engage  in  evangelistic  work  and  show 
a devotion  and  consecration  worthy  of  the  highest  praise.  Two  na- 
tive assistants  in  the  Canton  hospital  are  each  receiving  ten  Mexican 
dollars  a month,  who  might  easily  be  receiving  100  Mexican  dollars 
a month  if  engaged  in  private  practice.  Other  bright  examples  of 
faithful  devotion  might  be  given,  showing  that  this  form  of  mission 
work  may  redound  greatly  to  the  relief  of  human  suffering  and  to 
the  advancement  of  the  Master’s  Kingdom. 


MEDICAL  MISSIONS  IN  KOREA 

THE  REV.  ROBERT  GRIERSON,  M.D.,  KOREA 

I shall  be  very  sorry  if  anything  I say  this  afternoon  seems 
to  strike  a note  discordant  with  the  remarks  of  the  speaker  who 
opened  the  afternoon  proceedings  and  the  speaker  who  followed  him. 
The  view  of  medical  missions  which  they  hold  is  that  the  medical 
man  should  not  be  confined  to  doing  distinctly  medical  work,  but 
that  he  should  rather  combine  the  medical  work  with  the  evangelistic. 
The  view  that  I hold  is  that  he  should  do  medical  work  only  and 
that  he  should  leave  the  evangelistic  work  to  other  persons  to  whom 
it  is  given.  But  I would  say  that  the  point  of  view  from  which  we 
look  and  the  facts  which  we  collate  to  form  our  opinions  are  dif- 


5 16  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

ferent.  If  I may  apologize  somewhat  more  for  my  position,  I think 
that  the  analogy  which  Dr.  Lankester  gave  us  rather  tends  to  main- 
tain the  view  which  I shall  advocate,  than  the  one  which  he  him- 
self advocated.  He  used  the  illustration  of  an  army,  saying  that 
we  had  the  artillery,  the  cavalry,  and  the  infantry,  and  that  we  do 
not  send  the  artillery  into  the  trenches,  but  the  infantry.  Now,  what 
we  have  been  doing  in  the  past  has  been  taking  out  the  heavy  horse 
artillery  and  sending  them  out  as  cavalry  to  take  positions  that  they 
were  not  trained  to  fill. 

“Korea  was  opened  to  Protestant  missions  by  the  surgeon’s 
lancet.”  Such  is  the  now  familiar  saying,  which  not  unduly  magni- 
fies the  importance  of  the  part  played  by  Dr.  Horace  N.  Allen  in 
the  year  1884.  He  had  in  that  year  removed  from  China  to  Seoul 
in  order  to  be  ready  to  take  advantage  of  any  opening  in  the  wall 
of  seclusion  with  which  the  Hermit  Kingdom  was  surrounded.  He 
was  fortunate  enough  to  be  on  the  spot  at  the  time  of  a revolutionary 
crisis  in  which  blood  was  spilt,  and  it  fell  to  his  lot  to  save  the  life 
of  one  of  the  “Min”  princes  by  his  surgical  skill.  This  affair  gave 
foreigners,  and  especially  missionaries,  a good  status  which  they 
still  retain,  and  made  it  possible  to  commence  that  missionary  plant- 
ing of  which  to-day  a Christian  community  of  nearly  50,000  persons 
is  the  fruit. 

It  will  naturally  be  supposed,  since  medicine  proved  itself  so 
useful  a factor  in  the  inception  of  the  work,  that  the  healing  art  has 
been  more  in  evidence  in  the  progress  of  the  mission  enterprise  in 
Korea  than  in  other  countries.  The  wedge  having  been  so  efficacious 
with  its  thin  edge,  it  would  seem  to  be  appropriate  that  it  be  driven 
in  to  the  measure  of  its  full  divulsive  power;  or,  in  plainer  terms, 
we  would  have  expected  the  Church  to  immediately  build,  equip, 
and  man  modern  medical  plants  at  strategic  points  in  the  Empire 
for  the  healing  of  disease.  Such,  however,  has  not  been  the  policy 
of  the  Korean  missions.  Not  that  many  medical  missionaries  have 
not  been  sent  out — perhaps,  compared  with  other  countries,  the  pro- 
portion of  medical  missionaries  may  have  been  large — but  from  the 
earliest  days  down  to  the  year  1904  the  home  Church  did  little  more 
than  send  the  doctor,  giving  him  no  modern,  well  equipped  hospital 
in  which  to  work  modern  miracles  of  healing.  You  will  be  surprised 
to  hear  that  during  the  twenty  years  preceding  1904,  there  was  no 
first-class  well  equipped  hospital  in  which  patients  could  be  treated 
with  scientific  thoroughness.  In  the  capital,  Drs.  Allen,  Heron,  and 
Avison  in  succession  have  presided  over  the  Korean  Government 
Hospital  in  a building  furnished  by  the  government  and  with  Im- 
perial support.  But  Imperial  support  meant  also  government  super- 
vision ; and  that  in  turn  meant  an  ideal  as  regards  buildings,  expendi- 
ture, and  equipment  that  differs  from  the  Western  and  scientific 
ideal.  The  government  wished  to  spend  as  little  as  possible  upon 
it,  and  of  that  little  no  small  portion  adhered  to  the  fingers  of  the 


MEDICAL  MISSIONS  IN  KOREA 


'51; 

Korean  officials  who  administered  it.  What  the  early  doctors  suf- 
fered in  their  relations  with  the  Korean  officials  in  poor  equipment 
and  with  inefficient  assistance  makes  a harrowing  tale. 

In  other  places  within  the  capital  and  outside  of  it,  more  notably 
in  Fusan  and  Pyeng  Yang,  medical  work  has  been  carried  on  for 
many  years  under  the  direct  care  of  the  missions.  It  may  be  sur- 
mised that  these  at  any  rate  would  have  been  equipped  in  a perfect 
modern  manner.  This  has  hardly  been  the  case.  The  missions  have 
been  as  disinclined  to  the  expenditure  of  money  as  the  Korean  gov- 
ernment was.  The  National  Hospital  had  a pernicious  effect  upon 
the  whole  medical  system.  What  is  good  enough  for  the  capital 
is  in  Korea  quite  good  enough  for  the  provinces.  Besides,  the 
Korean  mission  policy  of  self-support  was  applied  with  more  or  less 
consistency  to  the  medical  work  as  well,  and  this  helped  to  prevent 
any  large  subsidizing  of  the  medical  work  by  foreign  funds. 

But  these  were  not  the  only  things  that  in  the  early  days  hin- 
dered a full  medical  work.  Above  all  else,  the  success  of  the  re- 
ligious work  and  the  inadequate  force  of  ministerial  missionaries 
pushed  the  doctors  into  the  direct  religious  work.  An  outstanding 
feature  of  Korean  mission  work  is  the  large  proportion  of  doctors, 
male  and  female,  who  have  in  whole  or  in  part  abandoned  the  prac- 
tice of  medicine  to  become  doctors  “in”  divinity.  From  some  points 
of  view  this  is  lamentable.  It  seems  like  an  abandonment  of  the 
position  of  vantage  won  through  the  aid  of  providence  in  1884.  The 
wedge  which  opened  the  nation  has  not  been  driven  home.  Yet 
after  all,  so  far  as  results  go,  the  result  could  hardly  have  been  better 
than  it  is.  Though  the  wedges  have  not  been  driven  home,  yet 
in  the  open  chink  made  in  1884  a dynamite  charge  of  Gospel  truth 
has  been  exploded,  and  has  blown  out  the  very  wedges  in  riving  to 
its  center  the  Korean  nation. 

For  many  years  it  has  been  quite  apparent  in  Korea  that  medi- 
cine and  surgery  were  not  as  much  needed  as  in  other  countries  for 
the  breaking  down  of  prejudice  and  for  the  gaining  of  an  audience 
for  the  Gospel  message.  And  what  fisher  will  stop  to  bait  his  hook, 
if  the  fish  will  take  the  bare  barb  as  readily  as  the  worm ! So  for 
awhile  it  became  the  settled  policy  of  many  Korean  missionaries  to 
oppose  the  spending  on  medical  work  of  money  which  might  be 
diverted  to  the  more  pressing  and  resultful  evangelistic  work.  Fur- 
ther reflection  wrought  a change  of  judgment.  It  has  gradually 
become  apparent  that  logical  though  the  previous  opinion  was,  it  was 
unworthy  of  its  holders  and  was  extremely  unfair  to  the  Korean 
nation.  It  penalized  them  for  their  ready  acceptance  of  Christianity. 
There  is  in  that  country,  too,  the  large  percentage  of  loathsome  and 
pitiful  diseases  prevalent  in  heathen  countries  for  which  there  is 
remedy  and  alleviation  only  through  Western  science.  The  heart- 
broken lament  of  Mary  and  Martha  over  their  beloved  Lazarus  has 
been  echoed  times  without  number  in  Korea  by  Christian  and 


5 18  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

heathen  whose  sick  have  died  for  want  of  simple  medical  treatment. 
“If  thou  hadst  been  here,  my  brother  had  not  died.”  Our  Lord  heard 
that  cry  calmly  and  complacently,  because  He  still  held  in  His  hand 
the  cords  of  Lazarus’  life  by  which  He  was  shortly  to  draw  him 
from  the  tomb.  But  not  so  we.  Those  who  died  in  Korea  for  want 
of  some  simple  operation  during  the  twenty  years  of  our  medical 
apathy  cannot  be  revived  by  any  activity  of  the  present.  Our  tarry- 
ing was  not  as  Christ’s  was,  “for  the  glory  of  God  that  the  Son  of 
Man  might  be  glorified  thereby.”  We  have  rather  dimmed  the  glory 
of  Him  who  loves  to  picture  Himself  as  the  pitiful  helper  of  men. 

If  Christian  charity  is  a thing  that  the  Christian  nations  dole 
out  only  for  a return  in  converts,  and  if  the  Good  Samaritan  is  a 
forgotten  ideal  of  the  Church,  then  the  sluggish  medical  mission 
policy  of  twenty  years  is  reconcilable  with  our  conscience.  But, 
thanks  be  to  God,  the  heart  of  the  Church  is  truer  to  God  and  kinder 
to  man  than  the  logical  policy  which  looks  only  for  converts.  Just 
about  the  time  of  the  twentieth  anniversary  of  Christian  missions  in 
Korea  (1904),  the  Church  suddenly  and  spontaneously  rose  to  a 
realization  of  its  duty.  That  year  saw  a large  and  splendid  modern 
hospital — the  Severance  Memorial — established  in  the  capital.  It 
saw  a smaller  but  no  less  perfect  plant,  the  Junkin  Memorial,  estab- 
lished in  Fusan.  It  witnessed  the  gift  of  funds  for  an  equally  effi- 
cient work  in  Pyeng  Yang.  That  year  also  saw  the  various  mis- 
sions reinforced  by  the  unprecedented  number  of  five  doctors  at  one 
time.  It  heard  ministers  rise  in  the  conference  meeting  and  pledge 
themselves  to  give  the  medical  work  a chance  and  not  divert  the 
doctors  from  their  ministrations  of  mercy  into  the  role  of  priest  and 
Levite.  It  was  a rising  tide  for  the  medical  work  which  has  not  yet 
begun  to  ebb.  May  God  grant  that  it  never  shall  until  at  least  a 
body  of  native  practitioners  is  trained  which  can  effectively  minister 
to  the  needs  of  the  country.  We  now  realize  that  as  regards  the 
ministerial  and  medical  work  in  Korea : This  ought  we  to  have 
done,  yet  not  have  left  the  other  undone. 


QUESTIONS 

Q.  What  preparation  would  you  advise  the  wife  of  a medical 
missionary  to  have?  A.  I have  known  of  cases  on  the  foreign 
field  where  the  wife  of  a medical  missionary,  being  a trained  nurse, 
was  a wonderful  help  to  him.  Certainly,  if  she  is  not,  she  will  find  a 
tremendous  field  as  an  evangelist  simply.  As  a physician  she  would 
be  even  of  greater  help ; the  more  training  the  better. 

Q.  Is  it  advisable  for  a medical  missionary  to  live  as  a single 
man  for  the  first  few  years?  A.  Not  necessarily. 

Q.  If  a medical  missionary  is  going  to  be  married,  should  his 


QUESTIONS 


519 


wife  have  a nurse’s  training  or  a deaconess’  training?  A.  It  seems 
to  me  that  those  are  matters  that  depend  on  circumstances.  Either 
is  good.  A nurse’s  training,  as  was  said  before,  is  of  great  ad- 
vantage. 

Q.  How  much  theological  training  should  a medical  mission- 
ary have  ? A.  I should  say  Biblical  study  rather  than  theological ; 
just  as  thorough  a knowledge  of  the  English  Bible  as  possible  and 
the  ability  to  handle  it. 

Q.  At  what  strategic  points  are  medical  missionaries  needed? 
A.  They  are  needed  in  every  foreign  field  except  Japan. 

Q.  Is  there  a demand  for  missionary  nurses?  A.  That  de- 
mand is  growing  now.  There  was  no  such  demand  ten  years  ago. 

Q.  In  what  country  are  they  most  needed?  A.  I should  say 
in  Mexico  and  China  and  probably  in  India. 

Q.  What  is  the  nature  of  the  work  of  a nurse?  A.  The  same 
as  here,  except  the  added  work  of  doing  as  much  evangelistic  work 
as  possible  personally  with  the  patients. 

Q.  Is  it  necessary  for  a medical  missionary  to  have  a college 
liberal  arts  education?  A.  I should  say  that  every  medical  mis- 
sionary should,  if  possible,  have  a college  education.  You  will  have 
a difficult  language  to  deal  with  the  first  two  years;  and  you  are 
a happy  man,  if  you  can  spend  the  first  two  years  in  language  study. 
Therefore,  you  should  have  some  advantages  in  linguistic  study 
prior  to  going  out — a well  rounded  education. 

Q.  Would  a board  accept  only  such  a one  ? A.  I doubt  very 
much  whether  our  Board  would  now  accept  a man  for  medical  mis- 
sionary work  who  had  not  a thorough  literary  education. 

Q.  Would  a board  accept  a nurse  with  the  same  deficiency? 
A.  I should  say  that  a nurse  going  to  a foreign  field  ought  to  have 
at  least  an  academic  education. 

Q.  How  long  before  going  out  should  a young  man  apply  to 
his  board?  A.  At  least  two  years.  This  is,  having  finished  two 
years  of  his  medical  course,  with  two  years  ahead  of  him,  with  an 
added  year  in  a hospital  if  possible,  let  him  open  correspondence 
with  the  secretaries.  They  want  to  be  studying  him  while  he  is 
making  his  preparation. 

Q.  Do  the  heathen  ever  consider  a medical  missionary  as  one 
possessed  of  supernatural  power?  A.  Every  medical  missionary 
will  certainly  say,  Yes.  We  see  the  heathen  coming  around  us  in 
great  numbers  and  every  one  of  them  looking  up  to  us  as  some  one 
possessed  of  decidedly  supernatural  powers.  The  very  sewing  up 
of  a cut  in  the  skin  with  needle  and  thread  is  to  them  a perfectly 
wonderful  operation.  I have  had  a woman’s  hand  passed  through 
the  screen  to  me,  and  by  the  use  of  a little  cocaine  to  still  the  pain 
and  the  use  of  a needle  to  take  a few  stitches,  I have  gained  an  entry 
into  a dozen  houses  of  wealth  and  refinement,  and  all  the  men  and 
women  of  those  households  look  on  me  as  a superior  being. 


520  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

Q.  If  a man  should  have  to  borrow  a considerable  portion  of 
the  money  with  which  to  get  a medical  training,  would  you  advise 
him  to  venture  on  the  project?  Could  one  lay  aside  any  money  on 
the  field  to  pay  off  his  debt?  A.  Dr.  Dowkontt’s  institution  is  an 
endeavor  to  answer  this.  The  doctor  is  aiming  to  get  the  best  at 
the  lowest  cost.  If  a man  has  to  borrow,  it  handicaps  him  to  a 
certain  extent ; but  I believe  that  it  is  better  for  a man  to  borrow 
and  get  to  the  foreign  field  than  it  is  for  him  to  stay  at  home.  The 
amount  he  needs  to  borrow  to  get  an  education  through  Dr.  Dow- 
kontt  will  not  be  very  much.  As  to  his  situation  on  the  field,  it  is 
a stringent  one;  but  a young  man  who  comes  without  a wife,  if 
he  is  frugal  in  his  habits,  can  certainly  save  some  money.  No  man, 
however,  should  stint  himself  so  as  to  injure  his  health  in  order  to 
lay  up  money  to  pay  off  debts. 


EDUCATIONAL  WORK  IN  MISSIONS 

Elementary  Education  in  Mission  Work 
The  Service  of  Women  in  Educational  Missions 
Christian  Colleges  in  Mission  Lands 
Theological  Training  Schools  in  Mission  Fields 


ELEMENTARY  EDUCATION  IN  MISSION  WORK 


THE  REV.  H.  F.  LAFLAMME,  INDIA 

You  are  all  familiar  with  the  fact  that  in  India  we  have  a pop- 
ulation of  300,000,000  people.  One-fifth  of  the  entire  population  of 
the  globe  is  gathered  on  what  is  termed  in  the  British  Post  Office 
Guide  for  that  country  a continent.  And  it  is  well  named  a conti- 
nent. You  may  know,  too,  that  the  most  representative  body  of 
missionaries  who  have  ever  gathered  in  the  history  of  mission  work 
in  that  continent  issued  an  appeal  some  four  years  ago  asking  for 
one  male  missionary  and  one  single  lady  missionary  to  be  sent  out  to 
each  50,000  people.  As  we  have  some  1,600  men  now  on  the  field,  it 
means  that  we  require  about  4,400  more  men,  married  and  single, 
and  4,500  single  women  for  this  work,  or  8,900  new  missionaries 
in  all.  There  are  1,000,000  Protestant  native  Christians  in  India. 
The  other  299,000,000  are  as  yet  without  a saving  knowledge  of  the 
Lord  Jesus  Christ. 

In  this  vast  host  of  missionaries  for  whom  the  call  is  going  out, 
not  many  will  be  required  for  the  special  branch  of  education  which 
I represent  here  this  afternoon,  primary  education.  Yet  very  few 
evangelistic  missionaries  can  escape  the  responsibility  of  undertaking 
some  part  of  the  educational  work ; for  in  primary  educational  work, 
two  of  the  three  terms  of  the  commission  of  the  Lord  Jesus  Christ 
are  involved.  First,  in  evangelization  we  use  the  primary  school  as 
we  do  all  other  schools  in  India,  as  great  evangelizing  agencies,  so 
that  in  the  Island  of  Ceylon  sixty-five  per  cent,  of  the  converts  in 
the  Wesleyan  Mission  are  said  to  have  been  won  through  the  me- 
dium of  their  educational  work.  Then  we  use  them  as  an  educating 
agency  to  teach  our  Christians.  An  old  woman  who  had  been  con- 
verted in  our  mission  at  the  age  of  sixty  from  one  of  the  outcast 
classes,  knew  nothing  about  reading,  not  one  letter  from  another, 
but  she  determined  to  learn  how  to  read  so  that  she  might  learn  of 
the  promises  of  God  at  first  hand.  At  the  age  of  sixty  she  learned 
to  read.  A part  of  the  policy  of  every  mission  laboring  in  India  is 
to  place  within  the  reach  of  their  converts  the  ability  to  read  the 
Word  of  God  for  themselves. 

To  give  you  an  idea  of  the  need  for  educational  effort  in  India, 
an  effort  which  each  one  of  you  coming  out  to  India  will  take  up 
along  with  other  work,  I shall  quote  from  a recent  address  and  one 

523 


524  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

of  the  final  speeches  made  by  that  finest  of  all  viceroys  who  have 
gone  out  to  India,  Lord  Curzon.  He  says  : 

“In  the  first  place,  vital  as  is  education  as  the  instrument  by 
which  men  and  nations  rise,  yet  in  a country  like  India  in  its 
present  state  of  development,  it  is  perhaps  the  most  clamant  neces- 
sity of  all ; for  here  education  is  not  primarily  the  instrument  of 
culture  or  the  source  of  learning,  but  it  is  the  means  of  giving  em- 
ployment, the  chief  means  of  national  prosperity,  and  the  sole  means 
of  subsistence  by  a very  large  class  of  the  community.  It  is  socially 
and  politically  even  more  than  intellectually  in  demand;  and  to  it 
alone  can  we  look  to  provide  a livelihood  for  our  citizens,  to  train 
up  our  public  servants,  and  to  develop  the  economic  and  industrial 
resources  of  the  country  and  fit  the  people  for  the  share  in  self- 
government,  which  is  coming  to  them  and  which  will  increase  with 
their  deserts,  and  so  fashion  the  national  character.  That  man  in 
India  who  has  grasped  the  educational  problem,  has  gotten  nearer 
to  the  root  of  things  than  any  of  his  comrades,  and  he  has  the  right 
educational  perspective  as  to  the  needs  of  the  state.” 

What  Lord  Curzon  says  as  a statesman  from  the  standpoint  of 
the  state  can  be  much  more  truly  said  by  the  Christian  from  the 
standpoint  of  the  needs  of  the  ever  extending  Kingdom  of  the  Lord 
Jesus  Christ.  And  in  sketching  the  needs  for  education  in  India,  it 
is  found  that  four  out  of  every  five  Indian  villages  have  no  schools, 
and  one  out  of  every  four  Indian  boys  is  growing  up  without  any 
education,  while  only  one  Indian  girl  in  every  forty  attends  any 
kind  of  a school.  These  figures  are,  of  course,  less  impressive  than 
in  a continent  of  smaller  population  and  different  national  character- 
istics. 

The  conditions  in  India  differ  from  those  in  any  Western  coun- 
try, but  they  are  important  as  illustrating  the  need  of  India  for 
Christianity.  In  our  own  Presidency  of  Madras,  the  relative  status 
of  the  three  great  religions  as  far  as  illiterates  are  concerned  is  as 
follows.  In  using  the  word  “illiterate”  I employ  it  as  defined  by  the 
census  commissioner  for  the  Madras  Presidency,  a man  who  cannot 
write  a letter  to  a friend  and  read  the  reply  which  is  returned  to 
him.  The  illiterates  among  the  Hindus  are  ninety-four  per  cent,  of 
the  population ; among  Moslems,  ninety-three  per  cent,  of  the  popu- 
lation ; and  among  Christians,  eighty-six  per  cent,  of  the  population. 
The  low  condition  of  the  Christians  educationally  would  not  be  so 
much  if  it  were  not  for  the  fact  that  the  Christians  are  recruited  from 
the  Animistic  classes  of  the  population,  and  in  the  same  census  re- 
port it  is  said,  “Only  one  man  in  two  hundred  and  twelve  among  the 
Animists  knows  how  to  read  and  write.”  But  to  give  you  a com- 
parative idea  of  the  need  of  education  in  India  and  on  the  foreign 
field  I shall  bring  in  figures  from  all  the  great  countries  of  the 
globe.  In  America  we  have  a population  of  seventy-six  millions, 
and  there  are  18,080,840  pupils  in  the  public  schools  and  you  expend 


ELEMENTARY  EDUCATION  IN  MISSION  WORK  525 

$230,504,300  in  education  annually ; whereas  in  Japan,  with  45,000,- 
000  people,  there  are  5,324,000  pupils  in  the  schools,  and  they  spend 
about  $23,160,000  annually.  In  India,  with  a population  of  232,000,- 
000 — this  does  not  embrace  the  Native  States  of  India — there  are 
only  4,522,000  pupils  in  the  schools,  and  they  spend  a little  over 
$10,000,000  annually  on  education.  That  is  about  three  cents  per 
day  for  the  population  of  India.  In  the  Madras  Presidency  alone 
there  are  13,000  villages  of  over  two  hundred  in  population,  without 
any  schools  whatever.  Now  it  seems  to  me  that  in  the  presence  of 
this  great  need  we  stand  face  to  face  with  a great  opportunity.  That 
opportunity  is  emphasized  by  the  fact  that  the  government  of  India 
is  awakening  to  a sense  of  its  responsibility,  and  last  year  they  set 
apart  an  appropriation  for  primary  education  alone  of  about  a mil- 
lion and  a quarter  of  dollars.  This  will  lead  to  a great  stimulating 
of  intellectual  activity  throughout  India.  It  will  create  a demand  and 
a desire  for  educational  advantages  which  have  never  existed  before. 

There  is  a second  great  movement  that  will  stimulate  the  desire 
for  education,  and  that  is  the  religious  awakening  that  is  taking 
place  in  India  to-day.  There  are  some  twenty  different  places  in 
India  that  are  becoming  storm  centers  in  religious  activity,  where 
the  people  are  coming  over  in  great  numbers  to  the  Lord  Jesus 
Christ.  Some  one  has  said  that  the  Reformation — or  was  it  the 
Renaissance? — meant  that  Greece  rose  with  the  New  Testament  in 
her  hands,  and  that  in  turn  meant  that  when  the  Gospel  comes  to 
a people,  it  brings  back  the  ancient  culture  and  the  desire  for  culture 
that  existed  among  the  early  Greeks.  So  we  find,  that  whereas  the 
Christian  population  of  Madras  is  only  two  and  seven-tenths  per 
cent,  of  the  entire  population,  the  educated  among  them  are  six  and 
one-tenth  per  cent,  of  the  population,  and  the  illiterates  constitute 
twenty-six  and  fifty-one-one  hundredths  per  cent,  of  the  population. 
The  census  report  says  that  the  Christian  community  is  the  only  com- 
munity that  is  progressing.  It  says  : “In  1904  there  were  4,903 
primary  schools  in  India  and  Ceylon,  under  the  different  missions 
operating  there,  with  an  attendance  of  a quarter  of  a million  pupils.” 
A great  many  of  you  who  are  thinking  of  the  foreign  field  may  go 
out  to  engage  in  this  work.  Your  work  will  not  be  entirely  evangel- 
istic ; it  will  not  be  entirely  philanthropic.  You  must  meet  the  edu- 
cational needs  of  the  people. 

Just  a word  from  my  own  experience  as  an  educationist  in  India 
— not  a teacher  but  an  educationist — to  show  the  demand  that  will 
be  made  upon  you  in  this  particular.  First,  I have  six  primary 
schools  teaching  up  to  the  third  standard,  three  of  them  well  equipped 
with  good  houses,  trained  teachers,  free  books,  and  good  school 
furniture.  Of  these  I am  manager,  engage  the  teachers,  inspect  the 
work,  pay  salaries,  examine  pupils,  and,  if  necessary,  stimulate  the 
interest  in  the  schools.  Some  of  our  men  have  100  primary  schools 
in  their  charge,  besides  other  important  demands.  I have  also  been 


526  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

manager  of  an  English  tligh  School  for  Eurasians  and  Europeans, 
to  which  a select  number  of  native  Christian  and  Hindu  girls  are 
admitted.  This  school  has  an  attendance  of  about  seventy-five.  I 
was  also  manager  of  an  industrial  school  for  twenty  native  boys 
and  young  men.  For  some  time  I was  a member  of  the  advisory 
committee  of  our  Theological  and  Normal  Training  School.  In 
addition,  I was  on  the  council  of  the  Hindu  College,  with  500  pupils, 
and  teaching  to  the  end  of  the  second  year  of  the  University  course, 
or  to  the  degree  of  First  in  Arts.  In  order  to  discharge  the  import- 
ant duties  which  will  devolve  upon  each  of  you  as  missionaries,  it 
will  be  necessary  for  you  to  be  particularly  well  trained.  You  should 
become  trained  teachers  in  this  land.  I wish  I had  received  that 
training.  American  missionaries  gave  an  educational  system  to 
Burma.  Great  heathen  nations  are  looking  to  the  Christian  mis- 
sionaries for  their  educational  systems. 

Then,  above  all  these  other  things,  we  need  the  Lord  Jesus 
Christ  in  our  life  and  character.  We  are  not  desiring  to  educate  the 
people  only,  but  we  are  striving  to  make  Christlike  men  and  women ; 
and  unless  we  have  the  Lord  Jesus  Christ  in  all  His  richness  and 
fulness,  we  cannot  impress  His  likeness  upon  those  people.  We 
want  to  give  them  not  only  an  education,  not  only  the  “three  R’s,” 
reading,  writing,  and  arithmetic,  but  that  other  R,  that  larger  R — 
religion,  the  religion  of  the  Lord  Jesus  Christ. 

To  be  effective,  above  all  things  seek  the  enduement  of  the  Holy 
Spirit  of  power,  so  that  when  you  come  in  contact  with  these  chil- 
dren in  the  schools  that  you  will  superintend,  you  may  be  enabled 
to  impart  to  them  the  spiritual  things,  without  which  their  educa- 
tion will  be  utterly  incomplete,  without  which  they  will  be  utterly 
lost  to  the  Christian  population  of  those  heathen  lands. 


THE  SERVICE  OF  WOMEN  IN  EDUCATIONAL  MISSIONS 

MISS  ANNIE  R.  MORTON,  CHINA 

There  is  no  need  here  to  plead  for  education,  nor  for  education 
for  women,  nor  for  higher  education,  because  a good  proportion  of 
you  represent  our  best  educational  institutions  for  women  in  this 
land.  You  yourselves  have  received  these  benefits  and  know  some- 
thing of  what  they  mean  in  your  lives.  The  plea  to-day  is  rather 
that  you  be  ready  and  willing  to  give  the  benefits  that  you  have  re- 
ceived and  enjoyed  to  your  sisters  in  other  lands  who  have  not  had 
your  privileges.  We  have  heard  repeatedly  during  this  Convention 
of  what  we,  as  Christian  women,  owe  to  the  religion  of  Jesus  Christ; 
but  no  word-picture  can  give  you  an  adequate  idea  of  what  is  in- 


THE  SERVICE  OF  WOMEN  IN  EDUCATIONAL  MISSIONS  527 

volved  in  the  Christian  religion  for  women.  Until  you  have  been 
in  a heathen  land,  where  Christ  is  not  known,  and  have  seen  your 
sisters,  and  their  condition  there — the  emptiness  of  their  lives,  the 
sadness  of  their  hearts — you  cannot  begin  to  realize  all  that  you  owe 
to  the  liberty  which  we  have  in  Christ  Jesus  and  in  His  salvation. 

What  has  been  the  service  rendered  by  women  in  the  past,  and 
what  is  this  service  to  be  in  the  future  in  educational  missions  ? As 
my  work  has  been  entirely  in  China,  I am  more  intimately  acquainted 
with  the  conditions  there ; but  I am  sure,  as  the  last  speaker  said 
of  India,  that  whatever  is  true  of  this  branch  of  work  in  China  is 
equally  true  in  any  other  heathen  land.  Education  and  Christian 
missions  go  hand  in  hand;  they  cannot  be  separated.  We  cannot 
give  simply  the  knowledge  of  salvation  in  Christ  to  any  people  with- 
out giving  to  them  also  at  least  enough  education  to  enable  them 
to  read  the  Scriptures  which  tell  them  of  Jesus  Christ.  When  you 
begin  to  teach  the  women  and  the  girls  of  any  land  to  read,  you 
immediately  feel  the  necessity  of  giving  them  also  the  larger  knowl- 
edge and  education  which  will  broaden  their  minds,  which  will  open 
their  hearts,  which  will  fit  them  for  a larger  service  to  their  own 
people.  And  so  it  is  impossible  to  carry  them  Christianity  without 
giving  education  also.  In  many  lands  to-day  the  great  demand  is 
for  more  teachers.  In  China  we  may  have  heard  how  very  great 
this  need  is.  This  has  been  brought  before  the  American  people 
very  recently,  more  prominently  probably  than  ever  before,  by  the 
visit  of  the  Imperial  Commission.  We  have  heard  from  them  that 
the  Empress  Dowager  herself  is  especially  interested  in  education 
for  the  women,  and  one  of  their  special  objects  in  visiting  our  land 
was  to  study  educational  institutions  for  girls.  We  know  how  they 
visited  a few  of  our  colleges,  and  how  favorably  they  were  impressed  ; 
and  they  are  returning  to  China  believing,  among  other  things,  that 
China  needs  colleges  for  girls.  Some  of  us  who  know  the  Empire 
intimately,  believe  that  Chinese  girls  need  some  preliminary  work 
before  they  are  ready  for  Wellesley  and  Barnard.  But  China  is 
going  to  have  education,  and  higher  education. 

The  opportunities  for  this  work  cannot  be  measured ; they  are 
the  same  opportunities  that  are  offered  to  a woman  in  any  other  land. 
If  you  young  women  are  looking  forward  to  your  future,  and  asking 
how  you  are  going  to  become  a blessing  to  the  world,  if  you 
are  wondering  what  line  of  work  you  should  choose  in  order  to  make 
the  most  of  your  life,  will  you  not  think  most  seriously  of  the  oppor- 
tunity which  is  offered  to  you  of  carrying  the  education  which,  with 
the  Christian  religion,  has  made  you  what  you  are,  to  those  in  non- 
Christian  lands  who  are  so  greatly  in  need  ? 

You  take  girls  from  heathen  families  into  your  school — it  may 
be  into  the  primary  school,  the  intermediate  school,  or  it  may  be 
the  high  school  or  college — and  you  have  them  under  your  daily 
influence.  They  are  thus  brought  into  contact  with  your  personal 


528  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

life;  they  read  you  through  and  through;  you  give  to  them  daily 
instruction;  and  consciously  or  unconsciously,  you  are  presenting 
to  them  Christ  and  His  religion  and  the  life  which  a believer  in 
Christ  can  live  for  Him.  You  are  making,  not  simply  a student, 
but  an  instrument  who  will  go  out  among  her  people  and  be  a living 
witness  for  Christ.  Perhaps  she  will  be  one  of  a few ; her  influence 
in  her  village,  in  her  town,  in  her  city,  will  be  tremendous,  even 
though  she  is  a humble  girl  in  a heathen  land.  These  girls  will 
go  out  bearing  upon  them  the  impress  of  your  character,  as  well 
as  of  the  character  of  Jesus  Christ,  if  you  have  put  that  there.  They 
will  represent  to  others  what  Christianity  does.  Just  as  soon  as  we 
give  them  education  we  open  their  eyes  to  know  what  all  the  world 
is  doing.  You  reveal  to  them  another  life;  you  break  down  the 
barriers  and  you  open  the  doors  and  they  become  the  evangelists 
in  their  own  country  to  those  who  otherwise  could  not  know  of 
Christ.  Your  school  becomes  a training  school  then  for  Christian 
workers. 

Until  the  missionaries  went  to  China  there  was  not  a single 
school  for  girls  throughout  the  length  and  breadth  of  that  great 
country  among  those  400,000,000  Chinese,  though  there  were 
any  number  of  schools  for  boys.  Every  village  has  such  a school ; 
but  rarely  was  a girl  ever  sent  to  one  of  these  schools.  In  the 
wealthier  families  private  teachers  are  employed,  and  very  frequently 
girls  may  study  with  their  brothers  while  they  are  young.  After 
the  girls  are  thirteen  or  fourteen,  even  that  privilege  would  be  denied 
them.  As  a result,  perhaps  one  woman  in  10,000  in  China  is  able 
to  read  and  write;  perhaps  not  even  to  write,  though  she  may  be 
able  to  read.  Very  rarely  will  she  know  enough  to  read  the  peri- 
odicals which  are  being  circulated  widely  now ; because  the  Chinese 
characters  are  so  numerous  that  it  takes  years  to  master  them  suffi- 
ciently to  read  general  literature.  With  the  introduction  of  the 
Christian  religion  schools  came  for  girls.  This  was  an  eye-opener ; 
the  Chinese  did  not  believe  the  girls  had  minds  to  be  trained.  The 
Christian  religion  has  shown  them  that  girls  have  as  good  minds, 
and  as  well  worthy  of  being  trained,  as  the  men  of  China.  If  any  one 
wishes  to  prove  that  the  women  of  China  have  intelligence  and 
fine  minds,  and  can  become  a power,  let  them  read  the  history  of 
the  present  Empress  Dowager  of  China,  with  her  master  mind.  She 
is  also  a scholar.  She  is  a living  witness  to  the  latent  ability  of 
Chinese  women. 

The  opportunity  is  offered  to  the  Christian  young  women  of 
to-day  of  giving  their  lives  to  the  training  of  the  Christian  women 
of  China.  The  Empire  is  standing  with  her  doors  wide  open  to 
receive  the  Western  education.  This  is  the  entering  wedge;  this 
is  the  way  by  which  we  can  bring  the  Gospel  to  many  who  otherwise 
would  not  receive  it.  In  spite  of  the  anti-foreign  boycott  move- 
ments, the  schools  are  still  crowded  with  students.  Teachers  are  in 


THE  SERVICE  OF  WOMEN  IN  EDUCATIONAL  MISSIONS  529 

constant  demand,  and  cannot  be  supplied  fast  enough.  The  schools 
could  be  multiplied  and  still  there  would  not  be  sufficient.  At  the 
present  time  the  Chinese  government  is  opening  government  schools 
in  all  parts  of  the  land.  In  many  of  the  other  larger  cities  the  Chi- 
nese ladies  themselves  are  opening  schools  for  their  girls.  Japan 
has  rushed  in  and  is  sending  her  teachers,  and  they  are  opening 
schools  for  girls  as  well  as  boys.  The  girls  of  Shanghai  have  a mag- 
azine, published  and  edited  entirely  by  themselves.  So  the  demand, 
the  opportunity  is  there.  The  schools  that  are  being  opened  so  rap- 
idly by  the  Japanese,  by  the  government,  and  by  the  Chinese  them- 
selves, are  non-Christian  schools — anti-Christian  schools,  most  of 
them — and  it  remains  for  the  Christian  Church  to  decide  whether 
we  will  rise  to  this  opportunity,  whether  we  will  send  to  them  Chris- 
tian educators  in  order  that  this  tide  may  be  turned  for  Christ,  and 
that  China  may  be  won  for  Christ  in  this  generation.  There  are 
numerous  opportunities  among  the  wealthier  and  the  literary  classes 
of  China  just  at  this  time.  In  former  years  these  people  would  not 
send  their  girls  to  school,  out  of  the  home,  and  only  by  going  to  the 
home  could  we  get  any  entrance  into  these  influential  families.  To- 
day many  of  them  have  entered  Christian  schools,  but  the  supply 
is  so  limited  that  the  girls  cannot  begin  to  receive  the  Christian  edu- 
cation that  they  need.  The  number  of  schools  must  be  multiplied. 
These  wealthy  Chinese  are  a most  independent  people.  They  do  not 
want  charity  schools ; they  do  not  ask  the  American  churches  to 
support  such  schools.  They  are  glad  and  willing  to  pay  for  all  that 
they  can  get  and  for  all  we  can  give  them.  All  they  ask  is  that  we 
come  there  and  teach  them.  Shall  we  fail  to  hear  that  cry?  Shall 
we  neglect  this  great  opportunity? 

In  the  school  of  which  I have  charge  we  are  to-day  calling 
for  a young  college  woman  who  will  give  her  time  to  the  teaching 
of  sciences.  China  demands  higher  education  now  as  well  as  pri- 
mary ; and  it  is  most  important  that  in  our  Christian  schools  we  have 
the  best  of  America’s  young  women,  that  we  have  the  talent  that 
you  have  here  in  such  abundance.  The  Chinese  know  the  difference 
between  a first-class  school  and  an  inferior  school.  They  will  not 
send  their  girls,  their  young  women,  and  their  boys  to  a school  where 
they  receive  only  a smattering.  There  are  many  young  college 
women  here.  Have  you  any  better  work  opening  before  you,  any 
larger  opportunities  than  these?  Consider  your  own  life  and  future, 
and  may  you  be  led  to  lay  it  down  willingly  at  the  Master’s  feet  and 
go  forth  gladly  to  bring  these  lands  that  are  in  darkness  to  the  same 
light  and  liberty  which  we  enjoy  in  this  land  of  ours. 


CHRISTIAN  COLLEGES  IN  MISSION  LANDS 


THE  REV.  W.  M.  FORREST,  FORMERLY  OF  INDIA 

Christianity  stands  for  the  highest  development,  the  redemp- 
tion of  spirit  and  mind  and  body.  If  Christ  were  working  for  the 
salvation  of  pure  spirits,  unentangled  as  we  are  in  this  world,  perhaps 
there  would  be  no  need  of  some  of  the  agencies  now  found  necessary 
for  the  prosecution  of  mission  work  and  the  extension  of  His  King- 
dom. Things  being  as  they  are,  we  cannot  neglect  the  bodies  of 
men,  and  much  less  can  we  neglect  their  minds,  when  we  are  seek- 
ing to  reach  and  to  save  their  souls.  So  it  comes  to  pass  that  the 
religion  of  our  Lord  everywhere  throughout  the  world  means  a 
fair  chance  for  every  man  to  come  to  his  highest  development.  It 
means  equally  and  yet  more  strangely  to  a large  part  of  the  world 
to-day  an  equal  chance  also  for  the  women  of  the  world.  As  we 
look  out  over  the  world  to-day  and  back  over  its  history,  we  discover 
that  schools  and  colleges  for  all  the  people,  without  respect  to  their 
condition  or  sex,  have  been  unknown  and  impossible  except  where 
the  religion  of  Jesus  Christ  has  gone  to  prepare  the  way  for  them. 
This  is  true  not  only  in  lands  where  the  education  as  yet  is  practi- 
cally in  the  hands  of  missionaries.  It  is  true  also  in  countries  like 
India,  where  there  are  many  colleges  and  schools  of  all  grades  sup- 
ported by  the  government;  for  we  must  remember  that  the  govern- 
ment is  a creation  of  Christian  England,  and  that  such  an  educational 
system  as  India  now  enjoys,  she  never  would  have  enjoyed  without 
that  Christian  influence.  The  same  is  true  of  Japan ; for  it  was  only 
when  the  finger  of  Christ  touched  that  Empire,  and  by  its  magic 
power  opened  it  to  the  world,  that  Japan  began  to  have  a great  edu- 
cational system  to  reach  all  the  people. 

In  thinking  of  this  subject,  let  us  remember,  first,  that  the 
mission  college  is  a Christianizing  agency  wherever  it  goes.  There 
has  been  education  without  Christianity — schools,  and  something  that 
would  pass  for  colleges — but  look  at  China,  where  the  education 
which  has  reached  up  into  the  higher  branches  has  been  for  millen- 
iums  a study  of  the  Chinese  Classics.  It  has  been  for  the  favored 
few,  and  it  has  not  been  in  any  sense  a liberalizing  and  progressive 
education.  Glance  at  India,  and  you  will  find  that  the  ideal  and  the 
cap-stone  of  education  there  was  the  little  hut  in  some  secluded  part 
of  the  forest,  where  the  learned  pundit  gathered  around  him  the 

53° 


CHRISTIAN  COLLEGES  IN  MISSION  LANDS  53 1 

select  few  of  the  highest  caste  and  talked  to  them  about  the  sacred 
laws  of  the  Vedas  and  the  like.  Look  to  the  boasted  Mohammedan 
University  in  Cairo,  Egypt,  with  its  thousands  of  students,  and  you 
will  see  here  that  it  is  in  the  same  sense  largely  exclusive,  and  that 
it  is  more  particularly  concerned  with  mumbling  over  the  things  that 
belong  to  a dead  and  deadening  past.  Hence  it  is  that  education, 
except  as  it  has  been  touched  and  vivified  by  the  power  of  Jesus 
Christ,  is  anti-Christian  in  its  exclusive  spirit  and  in  its  non-progres- 
siveness ; for  whether  we  look  to  the  old  educational  systems  of 
China,  of  India,  or  of  the  more  exclusively  Mohammedan  lands, 
you  will  find  that  everywhere  Time  is  being  chained  to  the  past  and 
to  the  dead  weight  that  it  has  fastened  upon  men. 

But  with  the  introduction  of  Christian  missions  and  missionary 
colleges,  and  the  educational  advantages  coming  from  Christian  na- 
tions, we  have  a great  power  immediately  introduced.  It  is  true  that 
our  education,  like  our  civilization,  is  not  Christian  in  the  ideal  sense, 
any  more  than  our  individual  characters  are  Christian  in  the  sense 
of  being  exact  and  full  reproductions  of  the  character  of  Jesus 
Christ;  but  it  is  also  true  that  our  civilization  in  Western  lands  is 
what  it  is  by  the  grace  of  Jesus  Christ  our  Lord.  It  is  even  more 
strikingly  true  that  education  and  all  that  goes  under  that  head  in 
the  way  of  modern  methods  and  modern  disciplines  are  Christian 
in  their  development,  in  their  outreach,  and  in  their  uplift.  So  it 
comes  to  pass  that  when  this  work  is  introduced,  especially  in  lands 
like  India  and  China  and  Japan,  it  results  in  the  Christianizing  of 
the  people.  They  may  not  come  into  the  Church,  and  they  may  take 
their  stand  upon  the  Christian  truth  that  they  have  gained  and  use  it 
as  a vantage  ground  for  battle  against  the  Christian  Church ; never- 
theless, the  great  ferment  of  thought  going  on  in  those  lands  to-day, 
the  effort  that  apologists  for  those  religions  are  making  to  revamp 
them  and  adapt  them  to  the  needs  of  modern  times,  and  of  enlight- 
ened climes — that  effort  is  due  to  the  vivifying  and  the  quickening 
power  of  the  cross.  Where  there  is  Christian  education,  there  is 
going  on  a process  which,  sooner  or  later,  will  certainly  destroy  the 
non-Christian  religions  which  oppose  Christ  in  every  land. 

In  many  places  this  work  can  be  done  only  by  mission  colleges ; 
in  other  places,  it  can  be  done  best  by  mission  colleges ; and  in  lands 
like  India  and  Japan,  where  there  are  many  non-Christian  colleges 
now  giving  modern  education,  the  Church  is  not  relieved  from  the 
responsibility  of  reaching  the  students  by  the  power  of  direct  Chris- 
tian example  and  precept.  It  is  under  every  obligation  to  send  men 
of  the  highest  training  into  the  great  educational  centers  of  the  East 
to  do  Christian  and  evangelizing  work  among  the  educated  and  the 
student  classes.  That  is  what  Doshisha  University  and  Duff  and 
Robert  Colleges  are  doing  for  lands  in  darkness;  they  are  lifting 
themselves  like  the  highest  Himalayas.  And  when  we  consider  the 
countless  number  of  educational  institutions  in  the  Far  East  and  in 


532  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

Africa  that  are  working  to  Christianize  the  thought  and  ultimately 
the  whole  life  of  the  people,  then  let  us  think  once  more  of  the  mis- 
sion college  as  a training  agency  for  Christian  workers. 

The  theory  of  our  public  educational  system  in  this  country  is 
that  the  State  is  entitled  to  the  highest  development  of  the  powers 
of  its  children  of  which  these  powers  themselves  are  capable.  Hence 
the  lower  schools  are  established  for  all  the  people,  sifting  out  those 
of  greater  capacity  and  passing  them  on  to  the  higher  schools  until 
the  finished  product  of  the  university  shall  come  out  to  bless  the 
state.  Likewise,  and  to  a yet  greater  degree  in  the  non-Christian 
lands,  there  is  need  that  the  Church  should  act  in  harmony  with  such 
a theory,  in  order  that  it  may  secure  the  highest  development  of  the 
latent  talents  of  its  children  by  bringing  them  up,  step  by  step,  until 
passing  through  the  noblest  institutions  of  learning,  they  shall  go 
out  to  be  leaders  of  the  people.  No  Church  can  succeed  anywhere 
in  any  land  simply  by  contenting  itself  with  reaching  the  lowest 
classes.  It  has  never  been  true  that  any  land  has  been  Christianized 
from  the  top  downward ; but  it  has  been  true  always,  and  must  con- 
tinually be  true,  that  in  order  to  make  a whole  land  Christian,  if 
it  begins  at  the  bottom  it  must  take  of  the  ablest  of  that  lower  stratum 
and  develop  from  them  a thinking  class,  a class  of  leaders.  To-day 
it  is  reported  in  the  Presidency  of  Madras,  where  the  largest 
number  of  Christians  are  found  in  India,  that  in  the  colleges  the 
battle  is  already  drawn  between  the  highest  caste  men  of  Hinduism 
on  the  one  side  and  Christian  students,  without  regard  to  caste,  on 
the  other.  Ultimately,  through  this  educational  process,  there  will 
come  a great  army  of  thinking,  intelligent,  able  men  and  women 
who  will  go  out  through  the  land  and  lead  the  people,  leaving  behind 
those  who,  chained  and  hindered  by  the  dead  weight  of  their  own 
old  religion,  will  not  be  able  to  keep  up  with  the  advancing  hosts  led 
by  the  truly  enlightened.  Even  in  this  country  we  do  not  think  that 
it  is  expedient  for  us  to  turn  over  to  the  state  the  universities  and 
colleges  of  our  Churches,  and  when  we  do,  we  set  ourselves  seriously 
to  solve  the  problem  of  how  to  provide  them  with  a Christian  educa- 
tion in  addition  to  what  they  get  from  the  state  institution.  Much 
more,  then,  in  India,  should  we  do  this,  where  there  is  an  all- 
encompassing  sea  of  heathenism ; and  what  is  true  of  India  is  true 
of  every  non-Christian  land,  that  we  must  have  under  the  influence 
of  the  Church  this  teaching  that  shall  be  not  only  enlightening  and 
advancing,  but  also  truly  Christian. 

Hence  there  is  need  that  from  this  company  there  should  go  to 
the  great  educational  centers  of  the  East  a multitude  of  teachers. 
There  is  need  for  workers  to  supplement  the  secular  teaching  at  the 
leading  educational  centers — for  men  and  women  touched  by  the 
power  of  Christ  to  evangelize  thousands  who  are  emancipated  from 
the  old  thought  by  the  power  of  Western  education.  If  we  are  will- 
ing to  go  on  in  that  slow,  but  God-given  task,  of  Christianizing  the 


THEOLOGICAL  TRAINING  SCHOOLS  IN  MISSION  FIELDS  533 

thought  of  all  the  people  and  of  seeking  out,  one  by  one  from  those 
who  come  to  Christ,  great  thinkers  and  leaders  to  carry  on  the  work 
of  Christianizing  the  whole  land,  we  may  be  sure  that  the  time 
will  come  when 

“Far  in  the  East  a golden  light  will  dawn, 

And  the  bright  smile  of  God  come  breaking  through.” 


THEOLOGICAL  TRAINING  SCHOOLS  IN  MISSION 

FIELDS 

THE  REV.  JAMES  L.  BARTON,  D.D.,  BOSTON 

In  some  respects  the  theological  department  is  the  department 
tc  which  all  this  other  educational  work  points.  It  is  the  place  where 
the  men  and  the  women  are  rounded  up  for  the  direct  evangelistic 
work.  You  will  perhaps  remember  that  in  the  earlier  days  there 
was  no  thought  of  the  organization  of  the  native  church  with  a native 
pastor.  Our  mission  boards  had  been  working  for  a generation 
before  the  idea  was  thoroughly  developed  that  the  native  church 
must  have  a native  pastor.  The  first  church  in  the  Hawaiian  Islands 
was  organized  in  Boston,  the  mission  appointed  its  pastor,  and  the 
church  and  pastor  got  on  board  ship  and  went  around  the  Cape  and 
planted  themselves  on  the  Islands,  a Boston  church  transported  to 
the  Hawaiian  Islands.  A little  later,  churches  began  to  develop, 
and  the  natives  came  in,  and  there  were  not  missionaries  enough  to 
provide  pastors.  They  saw  that  some  provision  must  be  made  for 
these  native  churches,  and  then  the  missionaries  picked  out  one  or 
two  young  men  and  prepared  them  for  the  work.  This  proved  to  be 
a very  expensive  method ; the  missionary  gave  most  of  his  time  to 
two  or  three  students  day  after  day,  in  order  to  prepare  them  for 
the  pastoral  service.  Finally,  it  was  decided  that  they  must  have 
a native  Christian  theological  seminary.  It  was  also  decided  at  the 
same  time  that  the  missionary  is  not  the  proper  pastor  of  a native 
church,  even  if  there  were  missionaries  enough  to  take  this  burden. 
He  cannot  be  the  proper  pastor  of  a native  church  because  he  is  a 
foreigner ; and,  although  he  may  learn  it  to  a certain  extent,  he  can 
never  speak  the  language  like  a native.  He  has  been  brought  up 
under  another  civilization.  He  is  of  another  race.  It  is  just  as 
incongruous  to  think  of  an  American  missionary  being  the  pastor 
of  a church  in  Japan,  or  of  a church  in  China,  or  of  a church  in 
India,  as  it  would  be  to  think  of  a Japanese,  or  a Chinese,  or  an 
Indian,  as  the  pastor  of  a church  in  America.  The  American  church 
wants  an  American  pastor,  and  the  Japanese  church  properly  ought 


534  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

to  have,  and  must  have,  a Japanese  pastor.  The  same  is  true  all  over 
the  mission  fields. 

The  native  church  must  have  a native  pastor  from  among  its 
own  people,  trained  and  educated  for  the  work.  And  that  pastor 
must  be  trained  by  the  missionaries  themselves,  because  there  is  no 
other  person  prepared  to  train  them.  Up  to  the  present  time,  this 
training  necessarily  has  been  largely  in  the  hands  of  the  missiona- 
ries. These  missionary  theological  seminaries  in  various  mission 
fields  are  large,  influential  institutions,  at  the  head  of  which,  in  nearly 
every  instance,  stands  an  American  missionary,  and  the  teachers  in 
those  institutions  are  American  missionaries.  I venture  the  state- 
ment that  there  is  no  other  work  that  begins  to  compare  in  import- 
ance with  the  wide,  outreaching  influence  and  power  of  training 
native  pastors  for  native  leadership  among  the  native  churches  of  the 
Oriental  world.  The  missionary  can  multiply  himself  there,  for  he 
is  teaching  the  minds  that  are  to  move  the  hearts  of  those  countries. 
The  colleges  are  preparing  for  these  seminaries,  and  so  a higher 
and  higher  grade  of  theological  students  go  out  from  these  insti- 
tutions. 

I am  sure  that  if  you  could  know  many  of  the  native  trained 
pastors  of  Turkey  and  India  and  Japan,  and  some  other  countries 
of  the  world,  and  if  you  could  see  what  kind  of  men  have  been  pro- 
duced, and  what  it  would  cost  to  send  them  here  to  America  to 
study,  you  would  rejoice  in  this  work.  I know  some  of  the  mission- 
ary trained  pastors  of  the  Japanese  mission  who  command  the  respect 
and  admiration  of  American  Christians,  men  who,  intellectually,  and 
every  way,  have  the  power  of  leadership.  A college  man  in  the 
Orient,  it  has  been  suggested  here  this  morning,  is  rare.  You  take 
a conference  like  this,  and  everybody  is  a college  man  or  woman. 
You  go  out  into  the  country  here,  in  the  South,  through  the  West, 
or  anywhere  in  any  congregation,  and  you  will  find  college  men 
and  women.  There  is  no  man  or  woman  in  America  that  can  com- 
mand leadership  for  himself  or  herself  simply  because  of  the  posses- 
sion of  a college  diploma.  The  question  asked  by  every  body  is, 
What  can  he  do?  It  is  not  so  in  the  Orient.  The  man  or  woman 
who  has  a college  diploma,  by  that  very  fact  has  the  prestige  of 
leadership.  You  take  that  man  and  put  him  through  a theological 
seminary ; he  is  recognized  as  a leader  because  he  is  a college  man, 
and  you  give  him  that  training  together  with  his  previous  prestige 
in  the  community,  and  he  will  be  a power  to  influence  men  and 
women  for  Christian  work. 

Many  of  you  may  think  that  this  teaching  is  rather  an  unim- 
portant thing.  There  is  no  work  that  is  a greater  test  of  a man’s 
intellectual  ability  and  of  his  understanding  of  the  Scriptures  and 
the  fundamentals  of  the  Christian  faith  than  to  teach  theology  in  a 
mission  theological  school.  I had  a letter  the  other  day  from  a 
young  man  who  has  just  been  sent  to  Dr.  Hasting’s  institution  in 


THEOLOGICAL  TRAINING  SCHOOLS  IN  MISSION  FIELDS  535 

Ceylon.  He  is  a graduate  of  an  American  college,  with  the  degree 
of  B.A.  After  his  graduation  he  had  been  for  a year  a professor 
in  that  institution.  He  was  a young  man  in  whom  the  missionary 
fire  was  burning,  and  he  applied  to  go  out  under  missionary  appoint- 
ment. The  appointment  was  delayed  a little,  and  we  sent  him  to 
Ceylon  to  teach  in  that  institution  two  or  three  years  until  his  ap- 
pointment is  ready.  Though  an  American  college  graduate,  and  a 
professor,  he  wrote  me  after  he  reached  the  field  and  had  begun  to 
preach,  and  he  said:  “I  am  afraid  I am  not  up  to  my  job.”  That 
is  a college,  not  a theological  seminary,  but  he  said:  "I  am  afraid 
I can’t  hold  my  position  here  with  these  young  men  without  theo- 
logical training.”  What  do  you  think  he  will  do  in  the  theological 
seminary  ? 

It  was  my  privilege  for  some  years  to  teach  in  a theological 
school  in  the  Turkish  Empire.  I had  a class  of  fourteen  young 
men,  most  of  whom  had  college  degrees,  and  I remember  the  care 
with  which  I prepared  myself  to  go  into  those  lessons,  and  how 
wilted  I felt  when  I came  out  from  them.  There  was  no  attempt 
on  the  part  of  these  men  to  confuse  the  teacher,  but  there  was  the 
eager  Oriental  mind  seeking  for  truth.  I wrote  down  the  other  day 
some  of  the  questions  which  these  fellows  put  to  me  in  connection 
with  the  lesson.  One  of  them  was,  “Is  God  supremely  good?” 
I said,  “Surely.”  “Why  do  we  need  to  pray  to  Him?  Will  He  not 
always  do  good  to  His  people  ? Do  we  need  to  ask  Him  to  do  good 
if  He  is  supremely  good?”  Another  asked,  “Is  God  the  Creator  of 
all  things?”  I said,  “Surely,  He  is  the  Creator  of  all  things.”  “Will 
not  the  Creator  care  for  that  which  He  has  created,  without  any 
effort  on  the  part  of  the  created?  Why  should  we  pray  to  God  if 
He  created  all  things?”  I said  again,  “Surely  He  created  all  things.” 
“Then  why  did  He  create  the  Devil  and  sin,  if  He  is  a good  God  ?” 
“Is  God  everywhere?”  was  another  question  asked.  I replied,  “God 
is  everywhere.”  “Then,  is  not  everything  God,  if  He  is  in  every- 
thing? Is  not  Pantheism  right,  God  in  everything,  God  every- 
where?” One  man  said,  “How  do  I know  that  I am?  How  can  I 
prove  it?”  Another  one  said,  “How  can  we  prove  immortality?” 
These  are  simply  casual  questions  which  came  from  those  minds 
seeking  for  truth  in  the  midst  of  the  ignorance  of  this  Mohammedan 
country.  They  were  discussed  in  the  class.  Sometimes  the  whole 
class  session  would  be  given  to  one  question. 

Whoever  goes  out  to  meet  the  bright  intellect  of  the  Orient, 
must  go  with  his  intellect  sharpened  like  steel  and  ready  to  meet 
these  men  with  absolute  frankness.  Many  and  many  a time  I said 
to  these  men  “I  am  not  prepared  to-day  to  answer  this  question ; 
we  will  take  it  up  to-morrow.”  Any  man  here  who  expects  to  go  out 
and  enter  this  work  will  find  that  it  taxes  every  faculty  to  the  ex- 
treme as  he  tries  to  lead  those  eager  minds  out  into  the  truth.  When 
I visited  some  of  the  theological  seminaries  here  at  home,  I was 


536  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

astounded  at  the  tameness  of  the  work  of  the  theological  professor. 
There  seemed  to  be  nothing  to  it.  It  was  simply  the  reading  of  a 
lecture  to  the  students.  Some  of  them  wrote,  some  of  them  slept, 
and  some  read  something  else.  This  work  is  the  greatest  work  a 
young  man  can  enter  into;  a work  calling  for  men  with  the  love 
of  God  in  their  hearts,  with  the  knowledge  of  God  in  their  minds, 
and  with  a readiness  to  work  for  God  in  the  field. 

There  are  theological  schools  for  women,  for  the  mission  schools 
are  beginning  to  get  ahead  of  American  institutions.  We  have  train- 
ing schools  for  women  in  Japan,  in  India,  and  in  the  Turkish  Em- 
pire. These  women  are  trained  to  go  out  as  pastor’s  assistants.  They 
are  taught  how  to  reach  the  women  and  how  to  interpret  the  Bible- 
and  the  way  of  life  to  the  people. 

In  closing,  let  me  give  an  illustration  of  how  we  do  some  of 
our  theological  work  in  India — how  we  convey  an  idea  to  the  people. 
The  Indian  does  not  desire  logic ; he  wants  an  illustration.  I was 
much  interested  to  find  they  know  Calvinism  as  the  “cat  theology,” 
and  Arminianism  is  called  the  “monkey  theology.”  They  were 
unable  to  get  hold  of  the  distinction  between  Arminianism  and 
Calvinism.  One  day  I saw  a number  of  monkeys,  and  when  danger 
threatened,  the  old  mother  monkey  gave  warning  and  the  little 
monkey  clung  about  her  neck  and  was  carried  out  of  danger.  If 
he  had  not  held  on  he  would  not  have  escaped  danger.  That  is 
Arminianism ; you  have  a part  to  play  yourself.  Calvinism  is  the 
“cat  theology”  because  the  kitten,  when  in  danger,  has  nothing  to  do 
in  saving  itself,  since  the  old  mother  cat  takes  it  by  the  neck.  That 
is  Calvinism.  By  this  illustration  they  get  the  native  to  understand 
both  sides. 


QUESTIONS 

Q.  Should  a man  engaging  in  educational  work  have  a differ- 
ent preparation  from  the  one  whose  work  is  to  be  largely  evangelis- 
tic— ought  he,  while  in  college,  to  specialize  ? A.  For  primary  work 
I do  not  think  so.  I do  not  think  it  would  be  necessary  for  one 
purposing  to  do  general  missionary  work  to  specialize  in  teacher’s 
training,  but  those  who  go  out  to  take  charge  of  boarding  schools 
will  need  very  special  pedagogic  training. 

Q.  How  about  kindergarten  work?  A.  I would  advise  single 
ladies  who  go  out,  to  learn  kindergarten  work.  Especially  if  you 
are  to  undertake  primary  education,  it  is  a very  essential  part  of 
the  work. 

Q.  Is  practical  training  a help  to  women  missionaries,  to  the 
women  in  mission  fields?  A.  The  words,  “practical  training,”  re- 
mind me  of  a question  asked  Miss  Thoburn,  at  Northfield.  Some  one 


QUESTIONS 


537 


had  asked  if  it  was  useful  for  women  to  know  something  about 
dressmaking.  She  answered,  “Yes.”  “About  bookkeeping?”  “Yes.” 
“About  cooking?”  “Yes.”  She  gave  the  same  answer  to  a great 
many  questions  of  that  sort.  Finally  she  said,  “If  there  is  anything 
you  don’t  know,  learn  it.”  As  for  practical  training,  if  you  mean 
training  in  the  doing  of  things,  you  cannot,  in  the  time  you  have 
for  preparation,  begin  to  get  the  training  necessary.  To  be  ideally 
prepared,  one  should  be  at  least  sixty  years  old.  One  thing  that  was 
said  this  morning  answers  the  question  well:  “We  want  people  out 
on  the  field  who  will  not  say,  ‘I  never  learned  how  to  do  that,’  but 
who  will  go  to  work  and  do  it.” 

Q.  Is  it  not  desirable  for  the  ladies  who  go  out  to  have  taken 
normal  training  ? A.  I did  not  have  it,  but  I wished  that  I had  taken 
a normal  course.  I think  I should  advise  every  woman  going  out 
to  the  field,  particularly  if  she  is  going  into  educational  work,  to 
get  some  normal  training.  I had  four  years’  experience  teaching  in 
the  high  schools.  One  thing  I have  noticed  abroad  is  that  the  mis- 
sionaries in  many  places  are  really  superintendents  of  schools.  The 
person  who  has  that  responsibility  certainly  ought  to  know  some- 
thing about  methods.  I think  people  usually  go  out  without  this 
practical  training,  and  when  the  necessity  comes  they  study  it  up 
themselves. 

Q.  In  Japan  is  there  not  a large  need  for  kindergarten  work  in 
the  women’s  work?  Should  there  not  be  some  distinct  prepara- 
tion for  that?  A.  I think  most  of  the  boards  regard  kindergartens 
as  luxuries.  In  the  Glory  Kindergarten,  in  Kobe,  Japan,  they  have 
been  looking  for  an  American  teacher  for  more  than  two  years. 

Q.  Are  the  students  of  India  attracted  to  Christ  as  a man  or 
as  God  ? A.  What  comes  nearest  to  the  students  of  India,  and  what, 
therefore,  they  see  first,  is  the  character  and  the  teaching  of  Jesus 
Christ  revealed  in  the  New  Testament,  as  the  man  of  Nazareth  and 
of  Galilee.  Therefore  what  first  attracts  and  compels  attention  is 
Jesus  as  a man.  For  it  is  just  as  necessary  now  as  it  was  when 
Christ  came  into  this  world,  that  He  should  tabernacle  among  men 
in  the  flesh  and  bring  God  down  to  the  plane  where  men  can,  in  a 
sense,  see  and  hear  and  understand  Him.  The  men  of  India,  as  a 
result  of  their  philosophy  and  their  religious  system,  are  not,  as  a 
rule,  burdened  with  a sense  of  sin.  They  seek  salvation,  but  usually 
it  does  not  mean  freedom  from  sin.  Therefore  they  are  not  seeking 
a Savior  primarily;  but  there  is  something  about  the  majestic  Christ 
so  thought-compelling  and  so  heart-winning  that  as  He  is  set  forth 
to  them  in  our  Christian  writings  and  teaching  they  are  being  won 
by  Him.  But  as  they  draw  near  to  Him  it  becomes  true,  as  it  was  in 
the  case  of  Thomas,  that  they  come  to  the  place  where  they  cry  out 
reverently,  “My  Lord,  and  my  God.” 

Q.  Is  the  Bible  itself  used  as  a text-book  in  theological  semi- 
naries abroad?  A.  I can  speak  only  for  my  institution  in  North 


538  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

Ceylon.  There  we  use  the  Bible  as  a text-book  in  all  the  college 
classes.  I think  the  same  is  true  in  most  mission  institutions  in 
India.  Of  course,  the  teacher  will  have  a commentary  and  use  it, 
and  some  students  will  secure  commentaries  from  the  college  library 
in  preparing  the  lessons ; but  the  Bible  itself  is  brought  into  the 
class-room,  and  the  students  learn  from  that. 

Q.  Can  a man  who  is  going  into  educational  work,  while  in 
college  here,  afford  to  specialize?  A.  Yes,  I think  he  ought  to 
specialize,  within  certain  limits,  at  least.  It  depends  altogether  upon 
the  institution  to  which  he  is  going.  Most  mission  colleges  cannot 
afford  to  have  more  than  one  or  two  men  from  America  or  England. 
With  us  we  have  two  professors  besides  the  principal ; one  is  a pro- 
fessor of  science,  and  the  other  is  a professor  of  philosophy.  Those 
two  branches  are  especially  important  in  a country  like  India ; and 
I believe  that  a man  should  fit  himself,  if  he  is  coming  to  Jaffna, 
for  example,  along  one  of  these  lines.  In  addition,  he  must  special- 
ize in  the  Bible.  Let  him  come  with  a very  thorough  training  in 
Biblical  knowledge. 

Q.  Can  a teacher,  a professor  in  college,  reach  the  higher 
classes  better  than  an  evangelist?  A.  I believe  that  he  can.  Stu- 
dents respect  a man  who  is  a teacher,  and  they  will  listen  to  him, 
and  go  to  his  room  and  talk  with  him  in  the  evening,  or  during  their 
leisure  hours,  about  Christianity.  I think  that  the  teacher  or  pro- 
fessor in  college  has  great  opportunities  for  reaching  the  students 
among  the  higher  classes. 

Q.  What  demand  is  there  in  educational  missions  for  engi- 
neers? A.  Engineering  knowledge  is  particularly  useful  to  mis- 
sionaries in  the  Far  East,  though  I question  very  much  whether 
missions  have  got  so  far  along  that  there  is  sufficient  demand  to 
justify  the  appointment  of  engineers.  I should  say  that  most  mission 
colleges  have  professors  of  physical  science,  and  this  involves  some 
knowledge  of  engineering ; but  this  is  hardly  the  appointment  of 
an  engineer  on  the  staff  of  a college.  Electrical  engineers  are  finding 
particular  usefulness  in  Japan.  Young  men  who  are  graduates  of 
colleges  go  to  Japan,  and  while  under  the  service  of  the  govern- 
ment, independently  identify  themselves  with  mission  work  and  with 
the  Young  Men’s  Christian  Association,  and  make  themselves  very 
useful  indeed  in  Christian  service  in  those  countries. 

Q.  Is  conversion  sufficient?  If  not,  what  should  follow?  A. 
That,  I suppose,  refers  to  the  building  up  of  a Christian  community. 
If  we  were  to  stop  with  conversion,  we  should  meet  with  absolute 
failure.  In  my  judgment,  even  after  conversion,  they  are  like  chil- 
dren, and  need  to  be  trained  and  led  along  in  order  to  gain  power 
and  leadership. 

Q.  Does  a man  who  goes  into  educational  mission  work  need 
theological  training?  Can  he  not  specialize  in  something  else  to 
greater  advantage?  A.  The  case  of  that  young  man  at  Jaffna 


QUESTIONS 


539 


College  answers  the  question.  He  went  out  there  to  teach  in  a 
college,  and  he  wrote,  saying  that  he  is  thoroughly  convinced  that 
the  man  who  holds  that  place  should  have  a theological  education. 
I do  not  think  that  it  is  wise  for  a young  man  expecting  to  remain 
in  teaching  to  neglect  theological  training.  He  can  specialize  in 
other  studies  in  the  latter  part  of  his  college  course  so  as  to  broaden 
himself.  I do  not  believe  that  any  education  broadens  a man  more 
than  theological  education.  In  connection  with  these  colleges,  a 
man  may  be  called  upon  to  be  president  of  an  institution  where  they 
may  have  a theological  department.  If  he  is  not  able  to  enter  into 
that,  he  is  recognized  as  weak  by  the  people.  He  should  fit  himself 
in  every  line  possible. 

Q.  Why  do  college  students,  who  go  out  to  teach  for  a time, 
so  seldom  enter  missionary  work?  A.  I should  question  the  truth 
of  the  fact  that  is  assumed.  So  far  as  my  knowledge  goes,  many 
a man  who  had  no  idea  of  entering  missionary  work  has  since  en- 
tered missionary  work.  Young  men  sometimes  go  out  for  a limited 
term ; they  go  for  the  collegiate  work  and  to  have  experience  abroad. 
It  is  not  strange  that  they  do  not  enter  missionary  work.  I should 
say  that  two-thirds  of  those  known  to  me  who  have  thus  gone  out 
in  the  last  ten  years  have  entered  missionary  work.  In  Robert  Col- 
lege, Constantinople,  the  great  majority  of  these  men  have  entered 
missionary  work. 


CONFERENCE  OF  THEOLOGICAL  PROFESSORS 

The  Importance  of  Giving  Mission  Study  a Prominent 
Place  in  the  Seminary  Program 

The  Monthly  Missionary  Day:  Its  Reasonableness  and 
Usefulness  in  the  Seminary 

Relation  of  the  Seminary  to  the  Mission  Field 

The  Seminary  as  a Recruiting  Ground  for  Missionary 
Statesmen 


THE  IMPORTANCE  OF  GIVING  MISSION  STUDY  A 
PROMINENT  PLACE  IN  THE  SEMINARY  PROGRAM 


PROFESSOR  O.  E.  BROWN,  D.D.,  VANDERBILT  UNIVERSITY 

It  is  quite  difficult  to  exploit  such  an  important  subject  in  ten 
minutes,  so  I shall  lay  down  only  four  propositions,  which  I trust 
will  find  no  dissent  from  this  body. 

I.  The  first  proposition  is  this  : That  any  seminary  which  fails 
to  provide  for  its  students  an  adequate  opportunity  for  missionary 
intelligence  has  failed  in  performing  its  full  duty  to  those  students. 
We  are  certainly  agreed  that  missionary  intelligence  is  indispensable 
to  the  pastor  of  this  day,  but  I have  just  two  reasons  why  I should 
insist  that  any  seminary  failing  to  provide  adequate  opportunity 
for  missionary  intelligence  has  failed  in  its  full  mission.  It  has 
failed  in  its  mission  to  the  student,  because  no  candidate  for  the 
ministry  of  this  day  has  been  fully  prepared  who  has  not  been 
brought  into  touch  with  the  world-wide  missionary  movement  before 
he  has  definitely  placed  his  life.  After  one  has  decided  upon  the 
Christian  ministry  there  remain  other  decisions  to  be  made.  The 
decision  to  be  a Christian  minister  is  the  initial  decision,  not  the 
final  one,  and  I therefore  believe  that  no  student  is  ready  to  place 
his  life  intelligently  until  he  has  had  this  touch  with  the  wide  work 
which  Christ  has  meant  his  Church  to  do,  and  which  the  Church  of 
Christ  is  doing  in  the  world.  Mr.  Penfield  spoke  the  other  afternoon 
of  his  Eastern  trip,  and  said  that  possibly  there  are  men  who  have 
in  them  the  making  of  real  statesmen  in  the  Kingdom  of  God,  who 
may  be  dropped  into  secondary  places,  as  far  as  this  world-movement 
is  concerned,  if  they  have  not  the  great  mission  of  Christ  and  His 
Church  clearly  before  them. 

The  second  reason  why  theological  institutions  which  do  not 
emphasize  missionary  teaching  have  failed  in  their  instruction,  is 
because  they  will  send  out  to  the  churches  men  who  are  not  mis- 
sionary pastors ; and  certainly  in  this  day,  with  our  conception  of 
the  Church,  it  is  a crime  against  the  Church  to  furnish  it  with  any 
man  who  has  not  been  well  prepared  in  missionary  exegesis. 
These  two  points  would  indicate  that  unless  there  is  adequate  pro- 
vision made  for  missionary  instruction,  the  seminary  has  failed  in 
its  full  and  best  mission. 

II.  My  second  proposition  is  that  the  study  of  missions  must 

543 


544  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

be  in  the  regular  course  of  the  seminary.  It  must  be  a distinct  part 
of  the  seminary  curriculum.  There  are  three  other  ways  in  which 
we  may  convey  missionary  intelligence  to  our  students.  The  first 
is  that  of  voluntary  mission  study  classes.  Mr.  Mott  spoke  of  those 
yesterday.  They  are  doing  a magnificent  work,  teaching  not  only 
seminary  men  but  12,000  college  and  university  students  of  our 
country  and  Canada.  Mr.  Mott  stated  that  the  purpose  of  this  course 
is  to  give  stimulation  to  the  progressive  study  of  missions.  You  will 
recognize,  however,  that  student  leadership  alone  will  not  guarantee 
that  the  work  is  systematic  or  thorough.  It  may  be,  or  may  not  be, 
according  to  the  qualifications  of  the  student  leader.  It  provides 
for  students  a specific  course;  it  wins  their  interest;  it  brings  them 
into  touch  with  the  lives  of  great  missionaries ; it  is  descriptive  and 
inspirational ; but  it  does  not  make  students  take  hold  of  mission 
study  in  that  scientific  and  professional  way  which  is  indispensable 
for  our  seminary  work.  While  there  is  nothing  better  in  the  way 
of  inspiring  missionary  interest,  as  Mr.  Mott  suggested,  it  cannot  be 
adequate  for  our  seminaries. 

Another  way  of  imparting  such  information  is  through  mission- 
ary lectureships.  There  are  seven  or  eight  student  lectureships  in 
the  theological  seminaries  of  our  land ; they  are  doing  some  magnifi- 
cent work  and  are  giving  us  some  excellent  monographs  on  mis- 
sions. But  the  lectures  must  be  limited  by  the  special  field  of  the 
lecturer,  and  no  one  can  be  satisfied  with  leaving  the  missionary 
interests  of  the  seminary  to  missionary  lectureships. 

A third  way  in  which  this  work  can  be  done  is  through  inciden- 
tal missionary  instruction.  Recent  investigations  have  elicited  inter- 
esting information  concerning  this.  Some  seminaries  give  some- 
thing on  the  subject  in  the  church  history  department.  Others  intro- 
duce missions  in  the  department  of  New  Testament  exegesis,  and 
still  others  discuss  missions  in  the  homiletical  department. 

In  some  respects,  the  plan  of  having  a monthly  missionary  day 
is  said  to  be  the  best  way  in  which  to  teach  missions  incidentally. 
But  who  of  us  will  say  that  this  wide  distribution  of  missions  through 
the  seminary  departments,  and  this  study  of  only  specific  phases  of 
missions  can  be  adequate  for  the  presentation  of  such  a great  and 
important  theme?  No  student  can  be  expected  to  gather  together 
these  fragmentary  sections  of  missionary  instruction  and  combine 
them  into  one  great  whole,  and  thus  become  imbued  with  the  mission- 
ary spirit. 

III.  In  the  third  place,  I insist  that  we  must  have  a special 
chair  for  missions ; we  must  have  regular  curriculum  work  for 
missions,  that  we  may  present  the  same  in  an  adequate  and  scientific 
way.  I would  insist  that  certain  fundamental  missionary  topics  be 
in  the  regular  course.  It  is  unfair  to  put  men  in  any  theological 
chair  and  say  that  this  section  of  the  curriculum  shall  not  be  required 
work.  I know  there  are  some  who  will  differ  on  that  point,  men 


MISSION  STUDY  IN  THE  SEMINARY  PROGRAM  545 

who  would  put  missions  in  as  elective  entirely ; but  if  we  are  going 
to  meet  the  demands  of  the  Church,  we  ought  to  guarantee  that  a 
man  has  a knowledge  of  missions  and  is  qualified  for  missionary 
leadership.  Unless  the  seminary  guarantees  as  much  as  that,  it  is 
not  living  up  to  the  demand  made  upon  it  to-day. 

I cannot  suggest  what  I believe  ought  to  be  required  in  the 
seminary ; but  I certainly  believe  that  some  such  course  as  Dr. 
Horton’s  “The  Bible  a Missionary  Book,”  ought  to  go  in  as  a re- 
quired study  in  our  seminaries.  One  theological  professor  advocates 
the  introduction  of  missionary  study  in  the  chair  of  exegesis,  and  he 
shows  the  vital  relationship  of  the  Bible  to  missions  and  mission 
principles.  I should  also  ask  for  the  study  of  the  world-wide  eth- 
nology of  missions.  The  students  should  have  a knowledge,  derived 
from  careful  study,  of  the  largest  missionary  fields,  particularly  of 
those  fields  of  their  own  religious  body ; and  there  must  be  required 
study  in  our  seminaries,  if  we  are  to  do  this  work  adequately. 

IV.  The  fourth  proposition  which  I shall  have  to  insist  upon 
is  this : That  there  can  be  no  finer  investment  made  by  mission 
boards,  and  the  alumni  of  our  seminaries,  than  to  found  a chair  or 
school  of  missions  in  one  of  their  seminaries.  When  it  comes  to  a 
choice  between  the  average  school  for  special  missionary  training  and 
the  founding  of  a chair  of  missions  in  a seminary,  I should  insist 
that  the  chair  of  missions  in  the  seminary  is  of  more  vital  importance 
to  the  work  than  the  missionary  training  school.  And  when  this 
chair  of  missions  is  founded  it  will  do  more  for  equipping  men  for 
the  wide  missionary  work  than  can  be  otherwise  afforded.  So  my 
last  point  of  insistence  would  be  that  we  ought  to  go  before  our 
boards  of  missions  and  our  alumni  societies  and  insist  that  they 
should  look  toward  the  founding  of  these  professorships  in  our  semi- 
naries. As  far  as  I can  learn,  we  have  but  two  such  chairs  in  the 
seminaries  of  our  land.  We  should  arouse  ourselves  to  the  large 
missionary  work  before  us,  and  fulfil  the  missionary  obligation  rest- 
ing upon  us  as  seminaries. 

A closing  word.  Our  Master  gave  the  best  of  His  ministerial 
life  to  the  making  of  apostolic  disciples,  and  we  cannot  afford  to 
neglect  our  duty  to  the  Church  in  the  making  of  apostolic  men  for 
this  mission  work  and  sending  them  out  from  our  seminaries  so  thor- 
oughly trained  for  the  work  that  they  may  reach  the  whole  world 
with  the  life,  power,  truth,  and  presence  of  Jesus  Christ. 


THE  MONTHLY  MISSIONARY  DAY:  ITS  REASONABLE- 
NESS AND  USEFULNESS  IN  THE  SEMINARY 


PROFESSOR  W.  O.  CARVER,  D.D.,  SOUTHERN  BAPTIST  THEOLOGICAL 
SEMINARY,  LOUISVILLE 

Of  course,  this  missionary  day  represents  only  one  method  of 
teaching  a subject  which  may  find  expression  in  some  other  form 
elsewhere.  The  reasonableness  and  usefulness  of  mission  day  in  the 
theological  seminary  depends  upon  the  application  of  the  theological 
seminary  to  the  life  of  the  Church,  and  that  can  best  be  determined 
by  the  conception  of  the  Church  itself.  There  have  been  two  diverse 
conceptions  of  theological  training.  The  German  idea  of  theological 
education  is  that  it  is  part  of  one’s  general  education.  The  idea 
which  has  been  most  dominant  in  America  is  that  theological  training 
is  a part  of  the  method  of  preparation  of  church  leaders  for  the 
religious  work  and  life  of  the  Church.  Bear  in  mind  the  different 
conceptions  of  the  word  “Church”  in  the  phraseology  of  the  different 
religious  denominations.  The  Church,  I think,  is  the  working  or- 
ganization of  the  Kingdom  of  Heaven.  So  that  the  seminary  is 
the  training  school  for  church  leadership  working  toward  that  great 
end. 

Our  Louisville  Seminary,  from  its  beginning,  has  had  this  mis- 
sionary day.  It  has  set  apart  one  day  each  month  for  missionary 
work.  It  was  done  in  the  beginning  by  the  organization  of  a society. 
The  society  was  formed  in  our  seminary  when  it  was  located  at 
Greenville,  S.  C.,  and  members  were  elected  to  that  society  for  a 
considerable  time  after  the  seminary  was  moved  to  Louisville.  Every 
student  who  came  to  the  seminary  was  elected  to  membership.  The 
name  of  the  society  has  never  been  changed,  but  it  has  taken  on  a 
somewhat  different  character  since  it  has  been  in  Louisville. 

Dr.  Broadus  said  once,  in  my  hearing,  that  whenever  the  South- 
ern Baptist  Theological  Seminary  did  not  follow  its  most  sacred 
mission  he  would  sever  his  connection  with  it.  At  a recent  meeting, 
President  Mullins,  of  our  seminary,  said  that  the  seminary  is  an 
institution  of  the  Kingdom  of  God.  That  being  true,  it  is  desirable 
that  this  great  conception  of  missions  should  be  made  prominent  in 
the  seminaries.  So  we  have  the  seminary  mission  day.  No  classes 
meet  on  that  date.  Every  professor  strives  zealously  to  guard  that 
day.  If  he  has  lost  lectures  and  wants  to  make  them  up,  it  is  not 

546 


THE  MONTHLY  MISSIONARY  DAY  IN  THE  SEMINARY  547 

taken  advantage  of,  although  the  temptation  may  be  great  to  take 
them  up  in  an  hour  or  so  on  that  day.  We  have  reports  of  the  work 
of  the  missionary  society,  because  we  feel  that  we  can  thus  locate  the 
emphasis  which  justly  belongs  to  the  missionary  situation.  That 
does  not  mean  that  we  are  going  to  diminish,  but  rather  that  we 
increase,  the  mission  instruction  in  all  the  departments ; and  it  is 
understood  that  any  professor  who  understands  his  business  cannot 
do  it  without  touching  on  missions;  surely  it  cannot  be  done  in 
exegesis.  So  prominent  are  missions  in  church  history  that  our 
professor  found  it  difficult  to  find  a method  of  teaching  missions  in 
a separate  department.  This  mission  day  helps  the  minister  to  put 
things  in  the  proper  place  in  his  own  ministry.  It  may  be  that  his 
ministry  is  to  be  in  a foreign  land,  or  in  his  own  land ; but  whatever 
the  place  is,  it  puts  him  in  the  right  attitude  toward  missions. 

Another  line  of  work  which  our  society  does  is  that  of  finding 
men  who  are  willing  to  work,  and  the  finding  of  work  for  those 
who  are  willing  to  engage  in  it.  In  most  seminaries  this  devolves 
upon  the  students,  and  causes  an  unnecessary  amount  of  labor.  With 
us  it  is  attended  to  by  the  executive  committee,  who  report  from 
month  to  month  what  they  have  done.  It  serves  also  to  bring  our 
students  in  contact  with  the  missionary,  that  they  may  see  what  is 
being  done  by  our  representatives  at  home  and  abroad.  The  work 
of  the  Sunday-school  Board  is  brought  up  from  time  to  time  before 
this  missionary  society,  and  the  students  get  acquainted  with  the  mis- 
sionary organizations  in  which  our  seminary  is  interested. 

Then  this  mission  day  serves  as  a place  for  the  missionary  at 
home  to  get  acquainted  with  the  young  men  preparing  for  missionary 
work  either  at  home  or  abroad.  It  also  helps  the  student  in  the 
seminary  to  determine  that  question  of  place  to  which  attention  was 
called  a moment  ago.  There  have  been  a number  of  men  who,  on 
the  monthly  missionary  day,  have  found  light  on  this  question  for 
the  first  time,  and  have  then  seriously  considered  the  question  of 
becoming  foreign  missionaries. 

We  have  other  prominent  representatives  of  our  work  speak 
before  our  missionary  society,  and,  as  a consequence,  the  members 
get  acquainted  with  the  great  Western  fields,  and  may  feel  glad  to 
go  in  that  direction.  We  likewise  seek  to  have  representatives  of 
other  seminaries  with  us,  so  that  our  students  may  get  acquainted 
with  the  missionary  organizations  at  other  institutions  from  the 
representatives  of  these  organizations. 

I have  said  that  this  day  was  only  one  of  the  methods  by  which 
the  cause  can  be  furthered.  We  believe  that  it  is  not  necessary  to 
take  anything  from  any  of  the  classes.  We  do  not  have  this  take 
the  place  of  anything ; it  holds  a place  of  its  own  and  serves  to  give 
the  emphasis  of  the  entire  institutional  life  of  the  seminary  to  mis- 
sions and  to  put  before  the  students  their  duty  in  this  great  enter- 
prise. 


RELATION  OF  THE  SEMINARY  TO  THE  MISSION  FIELD 


PROFESSOR  CHARLES  R.  ERDMAN,  D.D.,  PRINCETON  SEMINARY 

One  who  has  been  a theological  professor  for  the  extended  pe- 
riod of  four  weeks  feels  the  delicacy  of  taking  part  in  the  discussion 
of  what  seems  to  be  a theme  of  supreme  importance  to  most  of  our 
missions. 

I.  At  the  outset  let  me  speak  on  the  opportunity  of  the  semi- 
nary in  its  relationship  to  missions.  That  word  “opportunity”  sug- 
gests “possibility it  suggests  what  the  seminary  should  be,  rather 
than  what  it  has  been  or  is.  I should  say  that  one  relation  of  the 
theological  seminary  to  foreign  fields  is  that  of  an  opportunity  to 
secure  recruits  for  the  foreign  field.  That  opportunity  has  been 
treated  in  no  small  measure  here.  In  a recent  article,  Mr.  Beach 
has  reminded  us  that  the  Student  Volunteer  Movement  had  its  fore- 
runner in  a society  established  ninety-eight  years  ago,  called  “The 
Brethren.”  That  society  was  organized,  not  for  the  purpose  of 
sending  men  to  the  foreign  fields,  but  for  the  purpose  of  going. 
The  society  had  as  one  of  the  articles  in  its  constitution  a statement 
that  no  man  was  eligible  to  membership  if  there  was  any  circum- 
stance which  rendered  it  impracticable  for  him  to  go  as  a missionary 
to  the  heathen  world.  Andover  Seminary  had  strong  members  of 
this  society  in  it.  And  then  our  old  Inter-Seminary  Missionary 
Alliance  was  also  said  to  be  a kind  of  forerunner  of  the  Student 
Volunteer  Movement.  We  are  all  ready  to  grant  at  this  Convention 
that  the  seminaries  should  be  the  recruiting  ground  for  volunteers. 
If  in  any  Protestant  seminary  we  have  less  volunteers  than  we  had 
ten  or  fifteen  years  ago,  it  is  not  the  fault  of  the  Student  Volunteer 
Movement.  Is  not  the  trouble  due  to  our  seminaries?  I think 
that  we  all  realize  that  there  should  be  no  place  where  the  spirit 
of  missions  should  so  continually  be  brought  to  bear  upon  the  stu- 
dent as  in  the  theological  seminary.  We  should  not  feel  as  some 
of  us  felt  in  those  dark  days  long  ago,  when  we  were  undergradu- 
ates, that  the  seminary  students  who  were  expecting  to  be  missiona- 
ries were  extraordinary  men.  We  should  rather  feel  that  the  man 
who  is  going  to  stay  at  home  is  the  extraordinary  man,  because  he 
must  be  able  to  give  some  good  reason  why  he  is  to  stay. 

I have  a wealthy  friend  in  Paris  who  is  spending  his  money  not 
very  wisely,  but  not  yery  wipkedly.  Some  of  his  acquaintances  sug- 

548 


RELATION  OF  THE  SEMINARY  TO  THE  MISSION  FIELD  549 


gested  to  him  that  it  would  help  him  socially  and  give  him  more 
prestige,  if  he  could  go  to  America  and  induce  President  Roosevelt 
to  appoint  him  as  a member  of  our  American  Embassy  in  Paris. 
So  he  came  to  Washington  and  went  to  see  the  President,  who 
very  kindly  granted  him  an  audience.  He  spoke  the  little  speech 
that  he  had  prepared  to  give,  beginning  by  saying:  “I  think  that 
I could  serve  my  country  perhaps,  if  I should  have  this  appointment 
in  Paris- — — ” President  Roosevelt  spoke  right  up,  as  he  is  apt  to 
do,  and  said : “My  young  friend,  a man  desiring  to  serve  his  coun- 
try does  not  begin  by  saying  where  he  is  going  to  serve.”  And  this 
is  the  spirit  that  should  prevail  in  the  seminaries.  Seminary  students 
ought  to  feel  that  they  are  going  to  serve  Jesus  Christ  wherever 
His  Spirit  leads  them,  not  in  an  easy  place  of  their  own  choosing. 

II.  In  the  second  place,  theological  seminaries  should  be  the 
great  training  schools  for  missionary  volunteers.  But  some  of  you 
say  that  it  is  the  training  school  for  pastors  who  are  going  to  labor 
in  our  home  land,  and  not  for  missionaries  to  foreign  lands.  I be- 
lieve that  special  missionary  training  schools  may  do  admirable 
work;  but  I sometimes  feel  that  if  our  seminaries  did  as  much  as 
they  ought  to  do,  there  would  hardly  be  such  a demand  for  these 
schools  as  now  exists.  I have  in  mind  a man  who  knows  all  about 
seminary  work,  to  whom  a learned  judge  once  said : “I  want  to 
say  this  thing.  Theological  seminaries  teach  everything  but  the 
Bible,  and  teach  young  men  to  do  everything  but  to  preach.”  What 
he  might  more  truly  have  said  is  something  like  this : “They  teach 
young  men  how  to  do  everything  but  how  to  go  into  all  the  world 
and  preach  the  Gospel.” 

In  this  matter  of  training  much  can  be  done  through  lecture 
courses.  Mr.  John  R.  Mott  delivered  a course  of  lectures  in  several 
of  our  theological  seminaries.  That  course  has  been  printed  in  a 
book,  and  I want  to  suggest  to  every  theological  professor  here  to 
see  whether  he  cannot  get  Mr.  Mott’s  book,  “The  Pastor  and  Mod- 
ern Missions,”  into  the  hands  of  every  student  in  his  seminary. 
What  a help  it  would  be  if  that  little  book  were  placed  in  the  library 
of  every  member  of  the  graduating  class  in  our  seminaries.  And 
we  must  do  all  we  can  to  train  volunteers  in  our  mission  study  classes. 
Admirable  work  is  being  done.  A few  years  ago,  at  Princeton  Semi- 
nary, we  had  hardly  any  systematic  study  of  missions,  but  within 
four  years  an  average  of  eighty  men  have  taken  up  the  study  of 
missions.  Above  all  else,  every  seminary  should  have  a chair  of 
missions,  if  it  is  to  be  successful  in  the  study  of  missionary  work  and 
in  training  volunteers.  It  has  been  created  in  some.  I rejoice  that 
Mr.  Beach  has  been  selected  to  go  to  Yale,  and  there  take  the  Chair 
of  the  Theory  and  Practice  of  Missions,  and  I hope  every  seminary 
will  have  the  chair  described  in  just  that  way. 

III.  In  the  third  place,  and  more  briefly,  the  seminary  is  obvi- 
ously the  armory  and  arsenal  of  the  missionary  volunteer.  It  is  the 


550  STUbENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

place  where  he  must  receive  the  weapons  that  he  has  to  use  in  his 
work,  if  he  is  to  be  efficient  in  the  foreign  field.  I remember  a man 
who  was  asked  how  it  was  that  the  Japanese  so  easily  defeated  the 
Chinese  in  1894-5,  and  he  went  into  a long  discourse  on  the  theo- 
retical grounds,  and  then  said  suddenly,  “I  know  of  one  consignment 
of  cartridges  of  American  manufacture  sent  to  the  Chinese  that  you 
couldn’t  have  exploded  with  a sledge  hammer.”  And  that  is  what 
is  the  matter  with  the  seminaries.  They  let  young  men  go  out  to  the 
field  who  are  not  prepared,  who  do  not  have  weapons  suitable  for 
use  in  China  and  Japan.  Of  course,  missionaries  teach  the  same 
kind  of  Gospel  that  we  all  teach ; but  a young  missionary  must 
believe  with  his  whole  heart  that  men  are  lost  without  Christ;  he 
must  believe  in  regeneration,  in  the  power  of  the  Holy  Spirit,  in 
the  Christ  who  died  for  sinners ; he  must  believe  that  He  lives.  The 
seminary  must  be  the  arsenal  or  armory  of  the  missionary  volunteer 
which  furnishes  him  these  weapons ; it  must  be  a fortress  to  protect 
the  base  of  supplies.  After  all,  great  responsibility  is  going  to  rest 
on  the  home  pastor,  and  on  the  seminary  depends  what  the  pastor  in 
the  home  land  will  be,  and  whether  our  students  go  out  unprepared 
for  missions. 

IV.  What  can  we  do,  then,  to  establish  and  maintain  such  an 
ideal  relationship  between  the  seminary  and  the  foreign  field  as 
should  exist?  First,  we  must  change  our  seminary  curriculum  so  that 
it  includes  missionary  instruction.  I hesitate  to  displace  anything  al- 
ready in  the  course,  as  it  is  a hard  thing  to  do.  Yet  if  it  cannot  be 
done  by  conference,  let  us  shut  our  eyes  and  draw  the  line,  and  elimi- 
nate something  from  each  study.  The  Church  will  rejoice  if  we  sub- 
tract a few  hours  from  each  study  in  order  to  devote  them  to  the  sub- 
ject that  we  feel  must  have  a place  in  our  seminaries.  Again,  let  us 
see  what  we  can  do  to  stimulate  the  highest  possible  spiritual  devotion 
to  Jesus  Christ;  for  when  the  young  men  of  our  seminaries  yield 
themselves  wholly  to  His  service  we  will  not  have  any  lack  in  the 
number  of  volunteers,  and  the  young  men  will  graduate  feeling  they 
have  the  whole  Bible  for  their  staff,  that  they  have  the  whole  Christ 
for  their  Sovereign,  and  the  whole  world  for  their  field. 


THE  SEMINARY  AS  A RECRUITING  GROUND  FOR 
MISSIONARY  STATESMEN 

PROFESSOR  ROBERT  K.  MASSEY,  D.D.,  ALEXANDRIA  SEMINARY 

I need  not  say  much  as  to  what  constitutes  missionary  states- 
men in  the  few  minutes  in  which  I must  treat  this  part  of  the  theme. 
Missionary  statesmen  must  be  men  of  conviction ; they  must  be  men 
of  tolerance.  They  must  have  conviction  strong  enough  to  lead 


THE  SEMINARY  AS  A RECRUITING  GROUND  55 1 

wherever  God  points,  and  for  the  trials  to  which  their  faith  will  be 
put.  They  must  be  men,  not  of  indifference,  but  of  a tolerance  that 
comes  from  the  broad,  human  sympathy  with  men  of  other  races 
than  their  own  and  that  is  grounded  on  the  conviction  that  the  truth 
will  prevail.  The  missionary  statesman  must  have  vision.  He  must 
have  an  insight  that  enables  him  to  distinguish  between  the  passing 
noise  of  popular  clamor  and  the  ground-swell  of  the  changing  of 
the  civilization  of  the  great  peoples.  He  must  be  able  to  interpret 
the  lessons  of  history  as  it  is  unrolled  before  his  eyes.  He  must  have 
a wise  patience  that  builds  not  for  to-day,  nor  for  to-morrow,  but 
for  all  time.  Such  men  are  missionary  statesmen.  Of  the  pressing 
need  for  such  missionaries  at  the  present  time  there  is  no  question. 
We  need  strong  men  to  face  the  conditions  that  confront  us  because 
of  the  world  changes  going  on  in  India,  China,  and  Japan. 

I have  been  asked  to  speak  more  particularly  on  what  my  own 
seminary  has  done  in  this  way ; so  I trust  that  you  will  pardon  me, 
and  that  it  will  not  seem  to  be  egotism,  if  I lay  emphasis  upon  the 
graduates  of  my  own  institution.  I mention  first  what  its  contribution 
has  been  to  the  mission  cause ; then  I will  seek  to  state  the  causes 
that  have  produced  these  results,  and  finally,  will  try  to  indicate  how 
this  force  may  be  developed  in  all  seminaries. 

I.  First,  we  will  note  some  of  the  facts.  From  Alexandria 
Seminary  have  gone  forth  men  who  have  laid  the  foundation  of 
the  missions  of  the  Episcopal  Church  in  Greece,  China,  Africa, 
Japan,  and  Brazil.  There  have  been  indeed,  let  me  hasten  to  say, 
men  from  other  seminaries  who  aided  in  manning  these  missions. 
Among  these  men  that  may  be  called  missionary  statesmen  I would 
mention  first  Dr.  J.  H.  Hill,  who  in  1830  went  to  Greece  and  labored 
there  more  than  fifty  years.  His  schools  furnished  the  foundation 
upon  which  the  whole  educational  system  of  modern  Greece  is  built. 
William  J.  Boone,  M.D.,  who  went  to  China  from  Batavia,  in  1840, 
is  perhaps  the  most  striking  personality  among  all  the  missionaries 
of  Alexandria.  He  laid  there  the  wide,  broad,  true  foundation  upon 
which  the  Church  has  since  developed.  And  of  those  in  recent  years, 
I mention  John  Addison  Ingle,  the  first  missionary  bishop  to  Han- 
kow, who  went  to  China  in  1891.  His  lamented  death  thirteen  years 
afterward  cut  short  a career  of  eminent  promise.  Had  he  lived,  he 
would  have  been  one  of  the  most  successful  missionaries  of  modern 
times.  He  has  left  lasting  impressions  of  our  work  in  that  great 
field.  I may  mention  Bishop  Kipp,  who  in  1853  went  to  California 
and  organized  our  work  there ; and  that  strong  man  of  more  recent 
years,  Bishop  Funston,  who  is  building  wisely  and  strongly 
for  the  Kingdom  of  God.  And  Dr.  Lloyd,  who  declined  the  bish- 
opric of  our  Church  three  times  in  order  that  he  might  continue  to 
direct  the  missionary  operations  of  our  Church,  has  shown  you  what 
an  estimate  he  places  on  statesmanship  in  this  particular  line  of  work. 
Since  the  missionary  spirit  first  manifested  itself  in  Alexandria,  some 


552  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 


seventy  odd  years  ago,  sixty-three  men  have  gone  forth  to  foreign 
fields,  and  that  spirit  has  not  abated,  we  are  glad  to  say. 

II.  Let  us,  in  the  second  place,  ask  what  has  given  this  mis- 
sionary impulse,  and  what  is  helping  to  sustain  it?  We  owe  to  the 
faculty  first  the  tone  which  has  entered  into  the  mission  work — to  the 
seminary  faculty  and  to  Bishop  Mott,  who  announced  in  1839 
that  he  would  rather  that  the  seminary  should  send  out  men  to  the 
ends  of  the  earth  than  fill  the  pulpits  of  our  land.  There  must  be 
that  missionary  spirit  about  the  seminary  which  is  at  once  the  spirit 
of  conviction  and  the  spirit  of  service ; the  spirit  of  conviction  that 
gives  the  foundation  upon  which  intelligent  decisions  are  based ; 
the  spirit  of  service,  not  seeking  for  honors  or  reward,  but  seeking 
to  toil  where  the  toil  is  hardest  and  the  night  is  darkest.  The  fac- 
ulty’s attitude  on  missions  will  ultimately  determine  the  attitude  of 
any  seminary.  If  we  place  in  our  own  lives  this  great  objective,  then 
the  spirit  of  conviction  and  the  spirit  of  service  will  dominate  our 
institutions  and  will  send  forth  men  of  clear  conviction  for  service 
at  home  and  abroad,  missionary  statesmen  for  the  Church  of  God 
on  earth. 


QUESTIONS 

Q.  I recognize  the  very  great  necessity  of  what  has  been  said 
regarding  giving  mission  study  a required  place  in  the  curriculum. 
But  how  shall  we  go  about  getting  this  place — by  displacing  some 
of  the  other  prescribed  studies  in  the  course,  or  by  adding  it  to  them  ? 
A.  I can  only  answer  the  question  by  stating  what  we  do  in  our 
own  institution.  The  course  is  crowded,  yet  I think  one  required 
study  a year  for  a full  term  would  be  all  that  is  necessary.  In  our 
three  years  of  work  it  seems  to  me  that  we  should  have  one  subject 
each  year  on  missions.  In  the  Cumberland  Presbyterian  Seminary 
at  Lebanon,  Dr.  Bell  teaches  missions  just  as  any  other  teacher  does 
his  work.  They  have  found  room  for  it  in  the  course,  and  have 
found  it  very  helpful. 

Q.  What  is  the  required  time  in  that  seminary?  A.  It  is 
ninety  hours  per  year,  and  is  required  work.  Another  method  which 
Kentucky  Theological  has  is  that  the  main  missionary  themes  are 
treated  by  members  of  the  faculty  who  have  made  a careful  study  of 
those  subjects.  Union  Seminary,  of  Richmond,  gives  up  the  first 
Monday  in  each  month  and  the  second,  third  and  fourth  Monday 
evenings  to  missions.  On  those  days  they  have  speakers  present, 
generally  their  own  returned  missionaries.  The  mission  day  at 
Sewanee  is  observed  as  at  Union,  with  the  exception  that  when 
they  do  not  have  a speaker  from  the  mission  field,  two  or  more  of 


QUESTIONS  553 

the  students  are  required  to  read  a paper  on  some  field,  and  they 
are  then  discussed. 

Q.  How  do  you  observe  the  mission  day  at  Louisville?  A. 
Our  meeting  begins  at  ten  o’clock  in  the  morning.  There  are  de- 
votional exercises  led  by  the  president,  or  by  another  one  of  the 
professors  who  acts  as  an  assistant  president.  That  occupies  some- 
thing like  half  an  hour.  Then  follow  reports  of  the  secretary  and 
treasurer  and  a report  of  the  work  of  the  executive  committee  during 
the  month  in  the  city.  After  that  addresses  are  delivered  by  some 
prominent  speaker,  or  sometimes  by  two  or  more  on  special  occa- 
sions. 

Q.  May  I ask  if  there  is  any  other  theological  representative 
here  whose  seminary  has  a custom  like  this  ? A.  Kentucky  Presby- 
terian Theological  Seminary  has  observed  mission  day  from  the  be- 
ginning of  its  history.  Our  method  of  observing  it  is  not  precisely 
like  that  described  by  Dr.  Carver,  inasmuch  as  we  confine  our  work 
more  to  the  state  missions.  Our  students  are  required  to  attend  and 
to  read  papers  upon  specific  subjects  relative  to  the  general  work 
considered  on  the  day. 


CONFERENCE  OF  PROFESSORS  IN  COLLEGES 
AND  UNIVERSITIES 


The  Importance  of  Interesting  Our  Students  in  the 
Missionary  Enterprise 

The  Reasonableness  of  Expecting  the  Co-operation  of 
a College  or  University  Faculty  in  Arousing  or 
Fostering  the  Missionary  Spirit 

How  to  Indoctrinate  Students  with  the  Missionary 
Spirit  Before  They  Enter  College 

What  has  been  Done  by  Two  Institutions  to  Further 
Missions 

By  Mount  Holyoke 
By  Ohio  Wesleyan  University 

Professorial  Opportunities  for  Exerting  a Christian  and 
Missionary  Influence 


THE  IMPORTANCE  OF  INTERESTING  OUR  STUDENTS 
IN  THE  MISSIONARY  ENTERPRISE 


PROFESSOR  EDWARD  C.  MOORE,  PH.D.,  D.D.,  HARVARD  UNIVERSITY 

I have  been  asked,  in  the  first  few  minutes  of  this  conference, 
to  say  a word  touching  the  topic,  “The  Importance  of  Interesting 
Our  Students  in  the  Missionary  Enterprise.”  That  importance  seems 
to  me  to  lie  in  the  fact  that  the  missionary  enterprise  has,  in  most 
places,  already  reached  the  pass — in  all  places  it  will,  before  long, 
have  reached  the  stage — in  which  it  calls  out  the  best  powers  of 
the  best  men,  the  largest  training,  the  most  thorough  understanding, 
of  our  time,  that  missions  may  have  their  place  in  this  great  move- 
ment of  our  time.  On  the  one  hand,  it  calls  out  the  best  powers  of 
the  best  trained  men ; so  also,  it  seems  to  me,  that  only  those  men 
will  be  able  to  take  the  guidance  and  receive  the  task  which  the 
missionary  work  of  our  day  imposes.  I should  like  to  group  what 
I have  to  say  about  three  main  points. 

And  first,  the  relation  of  missions  to  progress  in  commerce,  in 
philanthropy,  in  charity,  in  reform,  in  learning.  What  is  the  relation 
of  religion — what  is  the  relation  of  the  propaganda  for  the  Christian 
religion  to  this  great  Movement?  It  used  to  be  the  reproach  of 
missions  in  the  minds  of  many  who  objected  to  that  work,  that  its 
advocates  went  out  into  the  world  interested  only  in  imparting  their 
view  of  the  universe,  their  own  theology  to  these  others,  interested 
in  caring  at  most  for  their  souls,  and  that  they  concerned  themselves 
very  little  about  the  state  of  those  men  in  this  world.  They  cared  very 
little  for  charity,  for  philanthropy,  for  reform,  for  the  amelioration  of 
obvious  and  great  evils  among  the  nations.  However  true  that  may 
have  been  in  the  past — I doubt  whether  it  was  ever  true  on  any  such 
scale  as  has  been  alleged — I make  bold  to  say  that  the  risk  of  our 
missionary  work  at  the  present  moment  is  precisely  the  contrary  of 
that.  So  far  have  our  missions  become  the  center  of  activity  for  char- 
ity, reform,  philanthropy,  education,  the  dissemination  of  arts  and 
sciences,  and  Western  civilization,  that  we  are  in  danger  of  losing 
the  spiritual  point  of  view,  the  religious  factor  which  is  the  center- 
piece  of  the  whole  enterprise.  But  the  same  thing  has  happened  to 
our  churches  here  at  home.  From  having  been  alleged  to  have  been 
once  interested  only  in  the  salvation  of  men’s  souls,  they  are  to-day 
become  such  prominent  factors  in  the  development  of  character  and 

537 


55&  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

philanthropy,  in  the  work  of  reform,  in  the  amelioration  of  man’s 
condition  in  this  life,  that  we  are  conscious  in  our  own  Christian 
communities,  and  in  our  own  churches,  of  the  loss  of  the  sense  of 
that  which  is  the  center  of  the  whole  endeavor. 

And  after  all  when  we  speak  and  think,  do  we  not  realize  that 
we  here  in  our  own  country  bank  upon  things  in  civilization,  in  en- 
lightenment, in  all  the  arts,  in  government,  which  our  fathers 
achieved  by  a moral  earnestness  whereof  the  secret  was  the  religious 
life?  And  when  we  are  earnest  with  ourselves,  we  realize  that 
neither  could  they  have  achieved  those  things,  nor  can  we  maintain 
them,  without  a moral  earnestness  whereof  the  secret  is  in  the  re- 
ligious life  of  men.  We  here  in  the  United  States  cannot  maintain 
the  civilization  which  is  conferred  upon  us  without  that  spiritual 
thing  for  which  the  Church  and  the  Gospel  of  God  in  our  Lord  and 
Savior  Jesus  Christ  stands.  And  if  that  be  true,  what  are  you  going 
to  say  of  the  great  world  movement  of  our  time  in  which,  whether 
we  will  or  no,  we  are  embarked?  Our  merchants  are  carrying  their 
goods  to  every  nation  in  the  world;  they  are  opening  every  nation 
in  the  world  as  their  markets ; and  many  people  are  interested  in 
carrying  hospitals,  schools,  the  knowledge  and  the  instruments  for 
the  betterment  of  the  economical  and  social  condition  of  these  other 
races  over  the  sea,  to  the  heart  of  Africa,  to  China,  Japan.  Very 
many  men  are  interested  in  that  who  will  say,  “Oh,  I am  not  inter- 
ested in  missions.”  But  my  friends,  do  you  imagine  that  those  men 
— brown,  or  black,  or  any  other  color — can  do  for  themselves,  or 
that  we  can  do  for  them,  what  we  cannot  do  for  our  ownselves, 
namely,  make  this  civilization,  this  reform,  this  education  in- 
nocuous and  even  useful  to  them,  save  that  along  with  all  other 
things  which  we  indeed  take  joy  in  conferring  upon  them,  we 
are  prepared  with  zeal  and  conviction  to  strive  also  to  confer  that 
thing  which  we,  when  we  are  earnest,  realize  to  have  been  the  center 
and  the  power  of  it  all?  If  there  is  one  thing  which  the  history  of 
the  contact  of  the  white  race  with  the  other  races  shows,  it  is  this : 
that  in  so  far  as  that  contact  is  merely  commercial,  it  is  a curse ; 
in  so  far  as  we  merely  confer  a secular  education,  it  is  a curse ; in  so 
far  as  we  merely  minister  to  the  outward  life  of  those  men,  we  do 
them  injury  and  not  good.  Since  we  are  launched  upon  conferring 
all  these  other  things,  we  must  confer  upon  them  as  we  can — and 
may  God  help  us  to  do  better  than  we  ever  have- — that  religion  of 
our  Lord  and  Savior  Jesus  Christ,  that  spiritual  power,  that  in- 
fluence central  to  the  moral  life  of  men,  which  is  far  and  away  the 
best  thing  that  the  history  of  our  race  in  the  grace  of  God  in  all  the 
ages  of  the  past  has  conferred  upon  us. 

And  in  the  second  place,  when  we  ask  ourselves  about  our  rela- 
tion to  the  faiths  of  these  men,  we  cannot  go  to  them  imagining  that 
they  have  none.  We  are  face  to  face  with  religions  far  older  than 
our  own,  of  dignity  and  greatness,  of  much  insight,  of  truth,  as  those 


INTERESTING  STUDENTS  IN  MISSIONS 


559 


religions  are  expressed  in  the  writings  of  their  great  exponents  in 
times  past.  We  do  not  go  to  them  with  the  Pharisaism  which  would 
say,  you  know  nothing  at  all,  we  know  everything.  We  do  not  go  to 
them  as  if  we  claimed  that  the  religion  of  Christ  had  done  for  us 
what  it  ought  to  have  done.  With  other  ears,  I take  it,  we  hear 
nowadays  those  words  of  Paul,  God  “hath  made  of  one  blood  all  na- 
tions of  men.”  And  again,  hear  him  say : “Though  he  be  not  far 
from  every  one  of  us : for  in  him  we  live,  and  move,  and  have  our 
being.”  If  we  look  thus  with  reverence  on  the  inside  of  this  truth 
which  other  races  and  other  faiths  than  our  own  have  had,  we  must 
also  look  in  deep  humiliation  upon  the  history  of  our  own  race  and 
at  the  face  of  Christendom,  and  say,  “Oh,  God,  forgive  us  for  our 
sins,  that  we,  in  the  light  of  so  great  a Gospel,  in  Thy  Son  Jesus 
Christ,  have  yet  made  men  the  world  over  to  blaspheme  Thy  name, 
to  curse  our  faith,  because  of  cruelty  and  perfidy  and  licentiousness, 
and  all  the  vices  and  the  evil  which  the  representatives  of  our  own 
Christian  civilization  have  done  upon  the  shores  of  other  nations 
whithersoever  they  have  gone.” 

But  the  fact  that  we  revere  the  truth  which  those  men  have  on 
the  one  hand,  and  on  the  other  must  confess  for  ourselves  how  far 
we  have  fallen  short  of  being  the  true  exponents  of  it,  should  not 
close  our  mouths,  should  not  make  us  say  that  we  have  no  message 
for  them.  If  that  message  has  not  wrought  in  us  that  which  it 
ought,  then  is  it  not  the  more  incumbent  on  us  to  go  and  say  to  these 
men : “Here  is  the  message  of  the  eternal  God  in  Christ,  His  Son, 
your  Lord  and  ours ; we  have  not  made  good  work  of  it  ourselves — 
not  such  work  as  we  should — but  we  would  join  hands  with  you ; 
join  hands  with  us.  We  would  not  withhold  from  you  that  which 
we  have  not  been  worthy  of  in  greater  measure  for  ourselves.  Let 
Christ  work  in  you.  Work  with  us,  and  we  in  love  will  work  with 
you.”  For  after  all,  immeasurably  greater  than  any  lesson  we  could 
teach,  than  any  gift  we  could  confer,  is  the  secret  life  which  is  in 
God  through  Christ. 

And  that  leads  me,  in  the  last  place,  to  say  that  every  student 
knows,  when  he  stops  to  think,  how  much  our  Christendom  has  yet 
to  await  in  its  interpretation,  whether  in  the  forms  of  thought  or 
conduct — has  yet  to  receive  from  these  other  nations  when  they  make 
the  Gospel  of  God  in  Jesus  Christ  their  own.  How  was  it  in  the  first 
great  missionary  era  in  the  history  of  Christianity?  A little  Jew 
heard  one  calling,  “Come  over  into  Macedonia  and  help  us.”  He 
crossed  the  Hellespont,  became  the  forerunner  of  men  like  himself 
who  went  all  up  and  down  that  Graeco-Roman  world,  the  basin  of 
the  Mediterranean,  and  with  their  work  inside  of  250  years  Chris- 
tianity had  ceased  to  be  a sect  of  Judaism.  It  had  become  a new 
world  faith — the  faith  of  the  world,  as  it  then  was,  the  world  of 
cultivation,  the  world  of  power,  the  world  of  wealth,  the  world  which 
governed  things.  Yes,  but  was  that  all?  What  had  that  world  con- 


560  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

ferred  upon  Christianity  ? Why  the  Greek  learning  of  those  to  whom 
missionaries  went,  conferred  upon  Christianity  the  forms  for  the  ex- 
pression of  its  thought.  The  institutions  of  the  Roman  world  con- 
ferred upon  it  the  forms  for  the  expression  of  its  life;  and  out  of 
the  composition  of  the  spiritual  impulse  which  Christianity  was  with 
those  elements  of  the  ancient  world  came  both  the  forms  of  faith 
and  practice  which  ruled  the  world  for  more  than  a thousand  years. 
That  was  the  Greek  gift  and  the  Roman  gift  to  Christ’s  Christianity. 

But  even  more  transparently,  how  was  it  with  the  second  great 
period  of  the  history  of  missions  ? Those  monks  who  went  out  from 
the  Roman  Church  to  bear  the  Gospel  to  our  ancestors,  the  godless 
host  of  heathen  swarming  over  the  Northern  Sea,  their  thought  was 
to  bring  to  them  the  Gospel,  and  they  did.  But  what  did  our  fathers 
bring  to  the  Gospel?  They  brought  the  Teutonic  spirit.  They 
brought  the  sense  of  religion  as  the  secret  life  of  man,  the  relation 
of  one  soul  to  one  father,  God.  They  brought  the  instinct  of  lib- 
erty, and  it  was  because  of  the  gift  of  the  Teuton  to  Christ’s  frater- 
nity that  we  are  Protestants  at  all. 

And  now  we  stand  at  the  end  of  the  third  great  period  of  Chris- 
tian missions,  the  end  of  the  beginning,  the  end  of  a century — it  is 
but  no  years  ; the  end  of  this  beginning  wherein  men  of  every  Chris- 
tian race  and  every  Christian  form  of  faith  have  borne  that  faith 
to  every  nation  on  the  face  of  this  old  world.  We  have  given  them 
that  thing.  And  we  are  at  the  beginning,  believe  me,  of  the  period 
in  which  they  are  to  assimilate  that  faith  to  their  own  national  con- 
ditions, thought,  and  life ; to  their  own  racial  purposes  and  hopes ; 
to  interpret  it,  the  Japanese  as  the  Japanese  man  may,  the  Chinese 
as  the  Chinese  may,  the  Hindu  as  the  Hindu  will.  And  when  they 
have  thus  interpreted  it,  they  are  to  confer  on  us — things  move  so 
fast  that  even  you  and  I may  see  it — they  are  to  confer  on  your 
children  and  on  mine  an  interpretation  of  Christian  thought  and 
life,  which  is  not  the  old  Greek  and  Roman  one,  which  is  not  even 
our  ancestral  Teutonic  one,  but  which  is  made  up  of  the  contribution 
of  all  the  great  races,  with  their  wealth  of  intelligence  and  energy, 
the  wide  world  over,  and  is  to  make  Christianity  a greater  thing  by 
far  than  it  has  ever  been  hitherto.  That  is  the  goal  of  the  mission- 
ary age,  the  goal  ofttimes  I know  undreamed ; a goal,  it  may  be  pos- 
sible, unsought;  a goal  which  will  pursue  us  and  which  we  will  get 
whether  we  seek  it  or  not,  but  which  when  we  view  it  with  large 
mind  and  quickened  soul,  we  see  as  a gift  so  great  that  we  had  not 
dreamed  of  it,  we  had  not  dared  to  believe  in  so  splendid  a future  for 
Christianity.  It  is  not  the  projection  of  the  forms  of  the  past  on  all 
those  races  and  on  all  the  ages,  but  the  Christianity  of  Christ,  trans- 
formed for  all  the  nations  and  for  all  ages  and  blessing  every  one 
of  us  in  this  new  wealth  of  grace  and  in  this  new  light  and  power. 

And  you  tell  me  that  for  that  work  a man  of  mediocre  training 
and  of  moderate  ability  will  do  ? God  knows  that  He  has  His  place 


COLLEGE  FACULTIES  AND  THE  MISSIONARY  SPIRIT  561 


for  such ; but  I say  the  best  man  is  none  too  good  for  God,  and  none 
too  good  for  the  great  task  I have  defined.  Never  was  there  so  great 
a need,  never  so  great  a chance  for  any  man  as  in  the  foreign  mission 
field  to-day. 


'THE  REASONABLENESS  OF  EXPECTING  THE  CO-OP- 
ERATION OF  A COLLEGE  OR  UNIVERSITY  FAC- 
ULTY IN  AROUSING  OR  FOSTERING  THE  MISSION- 
ARY SPIRIT 

PRESIDENT  HENRY  CHURCHILL  KING,  D.D.,  OBERLIN 

I am  not  responsible  for  the  length  of  my  subject,  and  yet  it 
is  pretty  precise  after  all.  I have  studied  the  increase  in  missionary 
interest  in  our  colleges  in  the  last  few  years,  and  I say  that  the  boards 
of  trustees  of  colleges  and  the  members  of  university  faculties, 
whether  they  like  it  or  not,  are  face  to  face  with  this  question.  It  is 
with  us.  The  only  problem,  so  far  as  we  are  concerned,  is  what 
attitude  we  are  to  take  toward  it,  whether  it  shall  be  an  attitude  that 
will  strengthen  and  foster  the  missionary  spirit,  or  an  attitude  of 
opposition. 

I suppose  it  is  reasonable  to  expect  co-operation  from  a college 
or  university  faculty,  provided  the  missionary  spirit  is  of  genuine 
educative  value ; that  is  to  say,  provided  that  it  falls  in  with  the  true 
aim  of  the  college  and  university,  furthers  the  positive  influences  that 
the  college  seeks  to  bring  to  bear  upon  its  students,  and  does  some- 
thing toward  meeting  the  needs  and  lacks  to  which  the  college  and 
university  are  liable.  I think  the  whole  answer  to  my  question  might 
be  put,  perhaps,  in  a single  quotation,  “Man  grows  with  the  greatness 
of  his  purposes.”  I do  not  know  where  we  should  turn  our  students 
for  greater  purposes  than  those  which  are  wrapped  up  in  the  mission- 
ary cause.  Professor  James,  in  speaking  of  what  he  calls  the  pruden- 
tial hierarchy,  uses  language  something  like  this : “The  tramp  lives 
from  hour  to  hour ; the  Bohemian  from  day  to  day ; the  bachelor 
plans  for  a single  life ; the  father  for  a family  and  a generation ; the 
patriot  for  a nation  and  the  generations ; the  philosopher  and  saint, 
for  humanity  and  eternity.”  And  I do  not  know  a single  place  to 
which  we  could  so  certainly  turn  the  attention  of  our  students  where 
they  might  find  concrete  embodiment  of  this  spirit  that  looks  to 
humanity  and  eternity  so  surely  as  to  the  missionary  cause. 

I want,  then,  briefly  to  give  four  reasons  why  it  seems  to  me 
that  it  is  reasonable  to  expect  the  co-operation  of  college  and  uni- 
versity faculties  in  fostering  the  missionary  spirit  among  their  stu- 
dents. 


562  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

I.  In  the  first  place,  one  of  the  greatest  dangers  to  the  student 
life,  it  seems  to  me,  is  the  self-centered  spirit.  We  have  taken  out 
of  the  country  a choice  selected  number  of  young  men  and  women 
to  set  them  aside  from  the  ordinary  productive  activities  of  life  and 
to  simply  turn  them  in  toward  the  development  of  their  own  selves, 
toward  adding  power  and  knowledge  and  efficiency  to  their  own 
selves ; and  that  process  is  never  without  its  great  attendant  danger, 
that  the  student  shall  end  by  being  self-centered  and  forget  that  the 
only  reason  why  he  has  any  business  to  be  here  at  all  is  that  he  may 
count  the  more  in  the  years  that  are  to  follow.  Now  it  is  of  the 
highest  possible  value  that  into  the  very  midst  of  the  college  life  you 
should  be  able  to  inject  a spirit  that  will  help  to  save  him  from  this 
great  constant  danger  of  student  life,  the  danger  of  a self-centered 
life.  I do  not  know  anything  that  meets  in  so  large  and  vital  and 
definite  a fashion  this  need  and  helps  us  to  guard  against  this  danger 
as  the  missionary  spirit,  in  which  men  are  asked  to  share,  in  wholly 
unselfish  ways,  with  those  concerning  whom  they  can  have  no  selfish 
motive,  the  best  that  they  know.  I have  deliberately  planned  to  bring 
into  our  own  college  year,  in  immediate  connection  with  the  Day  of 
Prayer  for  Colleges,  that  meeting  in  the  chapel  at  which  we  purpose 
to  raise  the  whole  sum  that  is  to  become  our  help  in  the  foreign  mis- 
sionary field.  I am  afraid  even  of  this  self-centered  spirit  in  the 
religious  life,  and  I want  to  be  sure  that  the  emotions  that  are  stirred 
in  the  religious  meeting  shall  find  their  way  out  into  this  expressive 
activity  that  means  sacrifice  for  others. 

II.  And  in  the  second  place,  there  is  always  danger  in  the 
college  and  university  life  of  the  smothering  of  the  highest  interests. 
I do  not  mean  more  danger  for  the  college  student  than  for  others, 
but  that  danger  is  present  for  us  •‘all.  President  Pritchett,  in  the 
preface  to  his  little  book,  just  out,  on  “What  is  Religion?”  notes  that 
while  the  college  student  to-day  is  not  naturally  less  religious  than 
his  father,  he  has  not  had  the  religious  counsel  that  his  father  had, 
that  brought  again  and  again  to  him  the  religious  motive.  He  says 
that  he  is  set  in  the  midst  of  that  current  of  what  John  Ray  calls 
“the  passion  of  material  comfort,”  to  the  disregard  and  denial  of 
every  ideal  interest,  as  though  the  attainment  of  the  conventional 
standard  of  comfort  were  the  whole  importance  of  human  life.  Now 
in  the  midst  of  these  distractions,  the  cares  of  the  world,  the  deceit- 
fulness  of  riches,  the  lust  for  other  things,  our  students  like  all  the 
rest,  stand.  And  the  question  whether  they  are  going  after  all  to 
go  out  from  their  college  courses  actually  more  useful  citizens  de- 
pends almost  wholly  upon  whether  in  the  midst  of  their  education 
you  are  going  to  succeed  in  keeping  these  higher  interests  alive  and 
mighty  with  them.  I am  sure  it  is  possible  for  a man  to  go  out  from 
a college  or  university  positively  worth  less  to  the  world  than  he  was 
the  day  he  entered  it ; and  that  will  actually  happen,  if  you  have  not 
succeeded  in  putting  into  him  great  convictions  and  great  ideals. 


COLLEGE  FACULTIES  AND  THE  MISSIONARY  SPIRIT  563 

You  have  got  to  have  under  the  life  of  the  student  the  great  mo- 
tives of  religion.  It  seems  to  me  that  the  great  contribution  that 
the  missionary  spirit  gives  to  us  in  this  task  that  we  have  to  under- 
take for  our  students  is  just  this,  that  it  expresses  most  aggressively 
and  most  vigorously  the  religious  spirit,  and  let  us  be  very  certain 
of  it. 

Faber  is  quite  right  when  he  says,  ‘‘Religion  is  the  supreme  fac- 
tor in  the  organizing  and  regulating  of  individual  and  collective 
social  life.”  As  educators,  we  certainly  make  a great  mistake  if  for 
a moment  we  leave  out  of  question  the  fact  that  the  religious  interest 
is  a fundamental  interest  underlying  everything  else  that  is  worth 
while.  Just  look  at  that  American  who,  speaking  simply  yet  as  a 
philosopher,  says  something  like  this : “No  man  who  gives  himself 
to  a cause  can  help  believing  in  that  cause.  And  this  belief,  be  his 
creed  what  it  may,  partakes  always  of  the  nature  of  a religion.” 
That  is  to  say,  a faith  essentially  religious  underlies  all  work  worth 
doing.  It  is  quite  as  true  to  say  that  a faith  essentially  religious 
underlies  all  strenuous  moral  endeavor ; for  Martineau  is  surely 
right  when  he  insists  that  nothing  but  the  majesty  of  God  and  the 
power  of  the  world  to  come  can  maintain  the  peace,  the  order,  and 
serenity  of  our  minds,  the  peace  and  sanctity  of  our  homes,  the  spirit 
of  patience  and  tender  mercy  in  our  lives.  And  it  underlies  not 
less  all  social  service  of  an  earnest  character,  for  no  man  is  going 
finally  to  sacrifice  himself  greatly  where  he  does  not  believe  that 
men  are  worth  the  sacrifice.  You  have  got  to  have  large  belief  con- 
cerning men  and  God  to  give  yourself  unstintedly  in  social  service. 
That  is  to  say,  religion  is  the  supreme  factor  in  the  organizing  and 
regulating  of  our  individual  and  collective  life.  Now  I assert  that 
if  we  are  to  keep  that  in  the  center  of  the  life  of  the  college  or  uni- 
versity, we  may  not  be  careless  upon  this  point  as  to  whether  a man 
shall  retain  that  religious  spirit.  And,  as  I was  saying,  the  great  con- 
tribution that  it  seems  to  me  the  cause  of  missions  has  to  make  at 
this  point  is  that  it  gives  to  this  scientific  age  the  laboratory  method. 
In  general,  it  says : “Here,  you  may  test  what  the  mission  spirit 
means,  and  what  it  is,  and  what  it  can  accomplish ; you  can  see  it  put 
into  acts,  and  you  can  follow  it  out  and  you  can  test  it  in  its  work- 
ings ; and  you  can  know,  therefore,  what  Christianity  is,  as  you  can  > 
know  it  nowhere  else. 

III.  A third  reason  why  the  college  or  university  faculty  may 
reasonably  be  expected  to  encourage  the  missionary  spirit  is  because 
it  will  help  to  meet,  perhaps,  the  greatest  of  all  the  needs  that  the 
college  student  has,  help  definitely  to  train  to  social  consciousness 
and  social  efficiency.  I do  not  know  how  the  educator  can  look  his 
problem  squarely  in  the  face,  whether  he  belongs  to  a state  or  to  a 
privately  endowed  institution,  without  frankly  admitting  to  himself 
that  if  he  is  not  sending  forth  into  the  country  those  who  are  going 
to  contribute  to  society,  toward  its  actual  upbuilding — men  of  the 


564  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

social  consciousness  and  of  social  efficiency — that  he  is  failing  in  his 
fundamental  work.  Or  to  put  it  differently,  the  goal  toward  which 
civilization  moves,  as  Professor  Giddings  says,  is  a rational  and 
ethical  democracy ; that  is,  Christ’s  civilization  of  brotherly  men ; 
that  is,  the  setting  up  of  the  Kingdom  of  God.  And  this  precise  aim 
is  the  definite  and  great  aim  of  the  cause  of  missions.  There  is  no 
work  of  co-operation  in  the  world  that  I know  of  quite  so  great  as 
this  cause  of  missions,  that  calls  together  men  of  all  nations  and  of 
all  denominations,  in  the  sharing  and  the  fusing  of  their  efforts,  to 
share  their  very  best  with  all  their  fellows  and  to  bring  on  the  high- 
est in  the  inner  life  of  all. 

IV.  I must  add,  in  a single  word,  the  fourth  reason  why  it 
seems  to  me  the  college  and  university  faculties  may  be  reasonably 
expected  to  help  to  arouse  and  to  foster  the  missionary  spirit,  name- 
ly, because  the  cause  of  missions  means  the  conquest  of  the  world  by 
the  world’s  greatest  personality.  So  far  as  I am  concerned,  educa- 
tion does  not  mean  very  much  to  me  after  the  personal  elements  are 
withdrawn ; and  I know  of  no  men  that  are  so  promptly  responsive 
to  the  personal  as  the  college  student.  He  knows  what  personal  fel- 
lowships, what  personal  loyalties  mean ; he  knows  how  great  is  the 
contribution  that  personal  lives  have  been  able  to  make  to  his.  Now 
when  you  are  able  to  say  that  in  the  cause  of  missions  you  have  to 
do  with  the  conquest  of  the  world  by  the  world’s  greatest  personality 
— and  that  is  the  simple  literal  truth,  so  far  as  I can  understand  it — 
you  have  said  thereby  that  you  have  to  do  in  missions  with  the  most 
vital,  the  most  priceless,  and  the  most  inclusive  of  all  conquests.  It 
seems  to  me  impossible  that  the  college  student,  with  his  feeling  for 
personality,  should  not  find  the  best  in  his  life  furthered  by  that. 


HOW  TO  INDOCTRINATE  STUDENTS  WITH  THE  MIS- 
SIONARY SPIRIT  BEFORE  THEY  ENTER  COLLEGE 

PRINCIPAL  W.  M.  IRVINE,  PH.D.,  MERCERSBURG  ACADEMY 

The  best  definition  I have  ever  heard  of  education  was  given 
by  Dr.  Henry  Van  Dyke,  of  Princeton,  to  the  boys  at  Mercersburg 
last  year.  When  he  preached  to  them,  he  said,  “Education  is  teach- 
ing a man  to  use  all  of  his  resources.”  The  criticism  was  raised  in 
connection  with  this  high  ideal  by  a Rhodes  scholar  who,  in  writing 
for  one  of  our  leading  magazines  from  Oxford,  said  that  American 
institutions  have  several  things  yet  to  learn  in  the  molding  of  their 
boys.  And  he  emphasized  two  things  particularly.  Said  he:  “If 
you  speak  to  a young  man  bred  in  the  universities  of  Oxford,  or 
Cambridge,  or  Edinburgh,  or  where  you  will  in  the  British  Isles, 


INDOCTRINATING  STUDENTS  WITH  A MISSIONARY  SPIRIT  565 

about  a masterpiece  in  art,  of  some  of  the  great  painters,  he  will 
understand  you,  and  he  can  give  you  a criticism  that  is  appreciative. 
If  you  speak  to  him  about  the  great  compositions  in  music,  he  there 
can  meet  you  half  way.”  But  he  went  on  to  say,  “How  many  stu- 
dents in  the  average  American  college  know  one  thing  about  the 
great  artists  and  their  work,  and  the  great  musicians  and  their 
work  ?” 

It  was  my  privilege  last  summer,  when  I visited  the  preparatory 
schools  of  Eton,  Rugby,  Harrow,  etc.,  to  see  these  things  exempli- 
fied. At  each  school  I was  taken  into  what  they  call  their  Art 
School.  Their  Art  School ! And  I was  thoroughly  surprised.  For 
instance,  at  St.  Paul’s  there  were  divisions  of  fellows  preparing  for 
the  English  army;  other  divisions  were  preparing  for  Oxford,  for 
Cambridge,  and  for  the  English  navy  in  their  examinations ; and  in 
the  Art  School  there  was  one  class  of  boys  drawing  from  nature, 
another  class  filling  in  with  water  colors ; and  the  medical  class, 
much  to  my  astonishment,  were  drawing  the  parts  of  the  human 
body — not  only  drawing  it  correctly,  but  giving  the  correct  name  of 
each  part  of  the  anatomy.  Then  I understood  what  that  man  meant 
in  that  criticism  on  American  methods. 

It  seems  to  me,  as  I have  sat  in  this  Convention,  that  we  have 
been  at  fault  in  certain  other  respects,  notably  in  the  education  of 
the  heart.  You  and  I have  sat  in  college  chapels  where  the  preacher 
preached — to  what?  To  the  brain,  and  he  never  touched  the  heart. 
Many  a sermon  have  we  heard  of  that  type.  Our  boys  should  be 
taught  as  the  heathen  are  educated.  When  a heathen,  we  are  told, 
in  a certain  form  of  religion  of  the  East,  makes  a prayer  to  the  god, 
what  does  he  do?  He  gives  his  gifts,  and  that  is  part  of  the  wor- 
ship. We  know  that  the  American  boy,  for  brightness,  for  courage, 
and  for  the  high  class  of  his  heart  and  his  mind  cannot  be  surpassed 
by  any  other  boy  in  the  world. 

I am  to  speak  on  the  one  topic  how  to  interest  not  only  boys, 
but  girls  also  in  preparatory  schools  in  this  work.  There  are  two 
things  to  do : First,  set  forth  the  needs  of  the  work ; second,  put  in 
the  challenge.  We  know  that  the  American  student,  if  he  sees  what 
is  right  and  is  convinced  that  it  is  right,  always  has  courage  in  his 
heart  to  go  forward  and  do  it.  Take  this  great  Movement  which 
has  drawn  us  here  together.  I knew  “Bobby”  Wilder.  He  and  I 
were  boys  in  college  together,  and  I shall  never  forget,  twenty  years 
ago  at  Princeton,  as  we  walked  arm  in  arm  across  the  campus,  or  as 
we  attended  a meeting  of  the  Young  Men’s  Christian  Association, 
in  speaking  of  and  praying  for  missions,  the  look  in  his  eyes,  the 
earnestness  in  his  countenance.  What  did  he  do?  In  that  meeting 
at  Northfield  in  1886,  where  the  “ten  nations”  met,  he  simply  set 
forth  the  need.  Then  he  traveled  through  the  colleges  far  and  wide 
and  made  an  appeal.  He  challenged  the  young  men  of  the  country, 
and  what  figures  there  are  to-day.  From  the  report  that  Mr.  Mott 


566  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

gave  us  yesterday,  thousands  have  volunteered,  and  yet  more  are  to 
come. 

I do  not  intend  to  theorize  in  the  few  minutes  that  are  left  to  me, 
but  I should  like  to  have  you  bear  with  me  while  I tell  you  of  the 
results.  And  what  I say  of  the  American  boy  only  applies  with 
stronger  emphasis  to  our  American  young  women.  Why  ? Because 
women  have  always  been  in  the  lead  when  it  comes  to  sympathy, 
when  it  comes  to  giving  a life  of  sweetness  and  strength ; and  such 
is  the  very  center  of  this  great  question.  An  old  Mercersburg  boy 
who  had  gone  out  to  Japan  more  than  twenty  years  ago  as  a mis- 
sionary, had  founded  a few  years  ago  a college  in  the  north,  which 
to-day  is  said  to  be  one  of  the  best  colleges  in  that  section  of  Japan 
aside  from  the  government  colleges.  He  began  in  a mud  hut  with 
four  boys  as  students.  When  he  wrote  back  to  the  Board  that  sent 
him  out,  they  discouraged  him ; they  said  that  they  did  not  have 
any  money,  that  he  was  exceeding  his  authority.  But  he  had  grit, 
as  Americans  generally  have,  and  he  stuck  to  it ; and  to-day,  after 
twenty  years,  there  is  an  institution  there  of  over  500  students,  with 
a magnificent  building  and  a corps  of  probably  twenty-five  instruc- 
tors, including  the  preparatory  and  seminary  departments.  That 
man  passed  over  into  China,  the  last  province  open  in  China,  away 
out  on  a lake  in  Hu-nan,  in  a city  where  there  had  been  no  mission- 
ary. He  sent  forth  an  appeal.  He  was  alone,  it  was  just  before 
the  Boxer  Outbreak.  He  wanted  help.  He  wrote  back  to  his  old 
school.  I presented  that  appeal.  “Boys,”  I said,  “here  is  an  old 
Mercersburg  boy  crying  for  life.”  I set  forth  as  far  as  I could  some 
of  the  facts.  I said,  “Now  are  you  willing  to  help?”  All  the  man 
wanted  was  sufficient  to  support  a medical  missionary  to  come  and 
work  side  by  side  with  him.  Canvassers  were  sent  that  evening 
through  the  dormitories  of  the  school  and  the  money  was  raised. 
That  was  in  1902 ; and  when  the  man  was  selected — a graduate 
of  the  University  of  Chicago  and  one  of  the  most  devoted  men  that 
it  was  ever  my  privilege  to  look  upon — I really  envied  him,  so  fine 
was  his  spirit.  He  entered  upon  his  work,  and  he  has  been  there 
through  these  four  years.  On  Sunday  last  the  appeal  for  this  year 
was  made,  and  instead  of  getting  $800,  the  boys  subscribed  $1,100. 
Three  hundred  dollars  is  raised  by  those  boys  in  their  Sunday  morn- 
ing collections,  and  $700  is  subscribed  by  several  of  the  faculty  men 
to  support  the  mission  and  the  boys’  school  at  Yo-chou,  in  Hu-nan, 
making  a grand  total  of  more  than  $2,000.  Not  only  have  the  boys 
supported  a missionary,  but  they  have  done  other  things  for  him. 
They  sent  him  a microscope  which  cost  $100  for  his  bacteriological 
work ; they  sent  him  a stereopticon,  by  which  pictures  can  be  thrown 
on  a screen  and  seen  by  those  who  sit  in  the  waiting  room  of  the 
dispensary.  They  send  him  magazines  in  large  numbers  and  sev- 
eral hundred  dollars’  worth  of  medical  books  for  his  library.  They 
sent  him  $500  one  year  ago  out  of  the  surplus  over  his  salary  of 


INDOCTRINATING  STUDENTS  WITH  A MISSIONARY  SPIRIT  567 

$800,  and  this  sum  will  be  spent  for  supplies  for  the  hospital.  He 
wrote  me  last  week  that  he  had  some  of  that  money  left,  and  we 
gave  him  permission  to  buy  a lot  with  a small  house  on  it  opposite 
the  hospital,  in  which  he  could  place  his  helpers.  Those  boys  are 
being  educated  by  those  collections  in  that  school. 

What  brought  about  all  this?  It  is  simply  because  the  boys 
had  been  challenged,  and  they  met  the  challenge  like  men ; and  at 
this  day  it  is  upon  the  heart  of  every  boy  that  goes  out  from  the 
school,  because  of  the  letters  from  that  man,  their  representative. 
Not  only  do  they  pray  for  him  every  day  in  the  chapel  exercises, 
especially  on  Sunday  at  the  services,  but  as  his  letters  come  back, 
they  are  read  in  the  open  chapel,  they  are  published  in  the  school 
papers,  and  his  work  is  emphasized  constantly  Men  come  to  us 
from  time  to  time  by  invitation,  like  Dr.  Wherry  of  Peking,  Dr. 
Moore  of  Tokyo,  Mr.  Mott,  and  Mr.  Gailey,  and  many  others,  who 
speak  upon  this  topic.  These  men  keep  alive  the  fire  in  the  hearts 
of  the  boys. 

You  say,  How  can  it  be  done?  The  need  is  set  forth,  the  chal- 
lenge is  put,  and  then  the  harvest  is  gathered.  There  is  an  element 
of  school  pride  in  this.  Several  speeches  were  made  on  Sunday  last, 
in  making  the  appeal,  and  one  man  said  this : “You  and  I know 
what  it  is  to  have  school  pride  and  college  pride.  We  are  proud  of 
the  fact  that  in  forty  different  colleges  and  universities  last  year  we 
found  Mercersburg  boys  on  ten  honor  rolls.  They  were  found  on 
forty-one  university  athletic  teams,  and  nine  of  those  teams  were  cap- 
tained by  boys  from  this  school.  We  are  proud  of  their  record  in 
dramatics,  in  literary  work,  in  medical  work,  in  scholarship,  and  we 
are  proud  that  you  fellows  have  won  sixteen  championships  in 
twenty  years,  but  this  is  the  flower  of  all  our  work;”  and  the  boys 
gladly  gave.  They  were  appealed  to  for  $800,  and  they  gave  $1,100. 
But  from  a higher  motive  than  that  the  appeal  is  made,  and  there 
were  two  texts  that  were  generally  sent  forth,  one  from  the  old  law 
in  Deuteronomy,  “Thou  shalt  open  thy  hand  wide  unto  thy  brother,” 
and  the  other  from  the  New  Testament  in  the  words  of  the  Master, 
“It  is  more  blessed  to  give  than  to  receive.”  When  we  went  into  the 
Harrow  chapel  last  summer,  a boy  had  just  died — a little  fellow  only 
thirteen  years  of  age.  The  head  master  there,  Joseph  Wood,  a grad- 
uate of  Baliol  College,  Oxford,  one  of  the  most  delightful  and  ideal 
men  for  his  position,  said  to  me : “The  saddest  thing  of  all,  when 
you  look  around  at  these  tablets  on  the  walls  of  this  beautiful  chapel, 
is  this : here  we  have  tablets  to  men  who  have  died  in  India,  in  the 
British  service,  old  Harrow  boys ; we  have  tablets  of  men  who  have 
died  in  South  Africa ; tablets  of  men  who  have  died  across  the  sea, 
but  here  and  there  is  a tablet  inscribed,  ‘He  died  at  Harrow,’  when 
life  is  simply  beginning.  And  yet,  I constantly  emphasize  the  fact 
that  the  little  fellow  who  died  in  his  thirteenth  or  fourteenth  year,  in 
the  sight  of  God  had  just  as  great  a work  as  a man  who  lives  to  be 


568  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

aged  and  passes  away.”  When  we  got  down  in  the  drawing-room,  or 
art  school,  the  master  was  showing  us  different  drawings,  and  he 
turned  up  a drawing  of  the  little  fellow  who  had  died  two  days 
before.  And  what  do  you  think  it  was  ? It  was  a knight  leaving  the 
lists,  his  sword  broken,  his  hair  disheveled,  his  armor  in  disorder,  and 
he  was  riding  away  from  the  tournament. 

I received  a message  this  morning  from  our  school.  Very  sud- 
denly a boy  yesterday  was  taken  with  appendicitis,  an  operation  was 
performed  before  his  parents  could  arrive,  and  this  morning  comes 
a telegram  that  he  has  passed  away.  When  a boy  dies  in  school,  we 
hold  a memorial  service  for  him ; we  speak  of  his  life,  we  speak  of 
the  purpose  in  his  life,  and  this  is  the  grand  thought  that  goes  out 
from  the  work  of  the  school : “Now  is  the  time.  Let  every  fellow 
do  his  best.  Like  a great  painting,  the  canvas  may  be  small;  it  is 
not  the  size,  it  is  the  color  of  the  life  that  counts.”  That  is  the  spirit 
of  this  Convention.  Therefore  set  forth  the  needs,  make  the  appeal, 
ask  that  the  responses  be  made,  because  time  is  precious,  and  it  must 
not  be  lost. 


WHAT  HAS  BEEN  DONE  BY  MOUNT  HOLYOKE  TO 
FURTHER  MISSIONS 

PROFESSOR  LOUISE  BAIRD  WALLACE,  M.A.,  MOUNT  HOLYOKE  COLLEGE 

“It  is  not  to  taste  sweet  things,  but  to  do  noble  and  true  things 
and  vindicate  himself  under  God’s  Heaven  as  a god-made  man,  that 
the  poorest  son  of  Adam  dimly  longs.  Show  him  the  way  of  doing 
that,  the  dullest  daydrudge  kindles  into  a hero.”  So  Carlyle 
“awakens  the  heroic  which  slumbers  in  every  heart,”  and  his  ex- 
pression recalls  one  which  was  very  familiar  to  Mount  Holyoke  stu- 
dents nearly  seventy  years  ago,  “Take  hold  where  no  one  else  will.” 
The  founder  of  the  college,  Mary  Lyon,  was  herself  a heroine,  a 
living  embodiment  of  her  words.  She  was  blessed  with  great  bodily 
vigor,  a keen,  powerful  intellect,  and  a deep,  broad  spirituality.  Her 
face  was  uniformly  cheerful,  often  radiant,  and  her  whole  being 
seemed  to  glow  with  the  great  love  which  she  bore  not  only  to  her 
own  students,  not  only  to  her  own  country,  but  to  the  whole  world. 
Such  a burning  desire  did  she  have  to  be  of  genuine  service  to 
others,  that  she  sometimes  felt  “as  if  she  had  a fire  in  her  bones.” 

What  wonder  that  so  strong  and  magnetic  a personality,  full 
of  Christian  love,  should  inspire  hundreds  who  came  in  contact  with 
her,  or  who  read  her  life?  What  wonder  that  scores  of  Mount 
Holyoke’s  daughters  have  been  identified  with  Christian  educational 
and  medical  work  in  America,  Europe,  Asia,  Africa,  and  the  islands 
of  the  sea ! At  first  Miss  Lyon  did  not  encourage  her  daughters — 


WHAT  HAS  BEEN  DONE  BY  MOUNT  HOLYOKE  569 

her  students — to  go  to  foreign  lands  ; young  ladies  had  plenty  of  mis- 
sionary work  to  do  in  their  own  homes,  but  she  hoped  that  they 
would  induce  their  brothers  to  go.  Apparently  she  did  not  dream 
that  she  would  be  called  upon  to  give  up  many  of  her  students  and 
also  a number  of  the  most  valued  members  of  her  faculty. 

In  1843,  she  received  a letter  asking  for  some  one  to  go  out 
to  Persia,  and  this  letter  was  read  in  the  chapel  with  the  request 
that  any  one  willing  to  go  should  write  a note  to  that  effect.  Within 
an  hour  forty  had  responded  to  this  first  call  to  a distant  land,  and 
one  of  the  briefest  notes  was  the  following : 

“If  counted  worthy,  I would  be  willing  to  go. 

“Fidelia  Fiske.” 

The  writer  of  this  note  was  a recent  graduate,  a member  of  the 
faculty,  and  warmly  loved  by  Miss  Lyon.  It  was  very  hard  for  her 
to  let  her  go,  but  she  hindered  her  not  at  all.  With  all  the  ardor  of 
her  nature,  she  began  to  help  her  make  the  necessary  preparations. 
She  accompanied  her  on  a thirty  miles’  drive  to  her  home  in  the 
midst  of  a blinding  snow  storm  and  helped  to  influence  her  mother, 
who  at  first  greatly  disapproved  of  the  plan,  to  let  her  daughter  go. 
Ten  days  later,  Fidelia  Fiske,  the  second  unmarried  woman  to  be  sent 
out  by  the  American  Board,  embarked  for  Smyrna.  When  she  ar- 
rived at  Oroomiah,  she  found  the  Nestorian  women  fearfully  de- 
graded, and  often  they  gathered  in  unruly  mobs  about  her,  taxing 
her  wisdom  and  patience  to  the  utmost.  Miss  Fiske  was  anxious 
to  establish  a boarding  school.  The  Nestorian  people  at  that  time 
considered  it  a great  disgrace  for  a woman  to  learn  to  read.  A small 
day  school  had  been  started  by  Mrs.  Grant,  and  some  were  willing 
to  allow  their  children  to  enter  that,  but  a boarding  school — “never !” 
Miss  Fiske  realized  that  by  far  the  most  effective  work  could  be 
done,  if  the  girls  were  under  her  care  day  and  night.  Accommoda- 
tions were  provided  for  six  boarders,  the  opening  day  was  an- 
nounced, and  the  founder  of  Fiske  Seminary,  full  of  faith,  awaited 
results.  As  the  day  wore  on,  a Nestorian  bishop  came  to  her,  and 
leading  two  little  girls,  placed  their  hands  in  hers,  and  said : “They 
be  your  daughters.  No  man  take  them  from  your  hand.  Now  you 
begin  Mount  Holyoke  in  Persia.”  For  fifteen  years,  Miss  Fiske 
labored  in  her  school  and  in  the  homes  of  her  students,  often  mak- 
ing long  and  lonely  mountain  journeys.  During  all  these  early 
struggles,  she  was  constantly  receiving  letters  and  gifts  from  Mount 
Holyoke,  where  all  felt  a vital  interest  in  her  work.  When  a few 
years  later,  Miss  Rice  joined  her  (in  1847),  she  found  a “miniature 
Mount  Holyoke.”  Other  graduates  joined  her,  and  to-day  a flourish- 
ing seminary  stands  as  a monument  to  the  faithful  woman  who  laid 
the  first  foundations.  A still  greater  monument  lies  in  the  fact  that 
“the  life  of  the  Nestorian  women  has  been  wholly  transformed.” 


570  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

About  thirty-four  years  ago,  Dr.  Andrew  Murray,  in  his  home 
at  Kalk  Bay,  was  reading  the  life  of  Mary  Lyon,  and  when  he  fin- 
ished reading  it,  he  said:  “This  is  just  what  we  want  for  the 
daughters  of  South  Africa.”  When  he  wrote  to  Mount  Holyoke, 
asking  for  two  teachers,  he  almost  staggered  those  who  were  willing 
to  go  by  saying  that  he  wanted  a Mary  Lyon  and  a Fidelia  Fiske. 
In  1873,  Miss  A.  P.  Ferguson  and  Miss  Anna  Bliss  arrived  at  Wel- 
lington, and  found  the  ground  in  their  new  field  of  labor  already 
broken,  as  the  life  of  Mary  Lyon  had  been  translated  into  Dutch 
and  widely  read  and  money  had  already  been  given  for  the  Huguenot 
Seminary,  which  opened  in  1874,  with  forty  students.  Since  then,  the 
faculty  has  been  increased  by  the  addition  of  graduates  from  Mount 
Holyoke  and  other  colleges  and  universities.  A college  course  is 
now  offered,  and  buildings  and  equipment  have  steadily  and  greatly 
improved.  Among  the  many  gifts  received  was  a telescope  which 
formerly  stood  in  the  Observatory  at  Mount  Holyoke  and  which 
was  presented  by  one  of  her  trustees,  Mr.  A.  Lyman  Williston,  to 
the  South  African  school.  This  was  of  great  service  to  some  Ameri- 
can astronomers,  as  they  studied  the  transit  of  Venus  in  1882.  More 
than  1,000  Huguenot  students  have  gone  out  and  are  now  engaged 
as  teachers ; the  benevolent  and  religious  societies  are  numerous  and 
active,  and  there  is  a large  and  loyal  Past  Pupils’  Association.  No 
one  can  doubt  that  the  South  African  school,  the  Huguenot  Semi- 
nary and  College,  is  doing  a grand  work  in  South  Africa. 

Among  the  many  schools  which  can  trace  their  origin  to  Mount 
Holyoke,  is  one  in  Spain.  In  1877,  Mrs.  Alice  Gordon  Gulick,  a re- 
cent Mount  Holyoke  graduate,  was  living  in  northern  Spain,  assist- 
ing her  husband  in  his  work  at  Santander.  As  she  came  in  touch 
with  the  people  day  after  day,  her  heart  was  deeply  stirred  by  the 
ignorance  and  monotony  of  the  daily  lives  of  her  Spanish  sisters. 
She  began  to  give  lessons  daily  to  a few  girls  who  gathered  in  her 
parlor,  and  that  was  the  birth  of  the  now  famous  International  In- 
stitute for  Girls  in  Spain.  A few  years  later,  this  school,  which  in 
the  meantime  had  grown  like  a healthy  little  plant,  was  moved  to 
beautiful  San  Sebastian  on  the  Bay  of  Biscay,  as  the  American  mis- 
sion station  was  moved  to  that  place.  More  teachers  were  secured, 
some  of  them  coming  from  Mount  Holyoke,  and  the  new  oppor- 
tunities for  education  became  widely  known.  During  all  this  time 
Mrs.  Gulick  continued  her  study  of  the  country  and  its  needs,  and 
she  became  thoroughly  convinced  that  the  girls  must  receive  the 
higher  education.  Toward  this  goal  she  energetically  and  enthusias- 
tically worked  all  through  the  remainder  of  her  life,  and  she  seemed 
to  have  ever  before  her  eyes  the  vision  of  the  moral  and  religious 
uplift  of  the  whole  Spanish  people.  Great  was  her  joy,  when,  in 
1890,  fourteen  of  her  students  were  allowed  to  attend  examinations 
at  the  State  Institute  of  San  Sebastian  and  successfully  passed  the 
tests  usually  given  to  men  only.  Two  of  those  girls  received  the 


WHAT  HAS  BEEN  DONE  BY  MOUNT  HOLYOKE  57I 

highest  honor,  which  reads,  “Leaping  over  everything.”  The  next 
year,  thirty-four  girls  received  this  highest  honor.  After  so  much 
encouragement,  a number  were  matriculated  at  the  LTniversity  of 
Madrid.  In  1892,  the  school  was  incorporated  under  the  laws  of 
the  State  of  Massachusetts,  a board  of  directors  was  formed,  com- 
posed of  eminent  men  and  women  of  New  England  and  presidents 
of  some  of  our  leading  colleges.  The  Woman’s  Board  continued 
its  aid,  and  Mrs.  Gulick  made  frequent  visits  to  America,  where 
her  earnestness  and  her  charming  personality  aroused  great  interest 
in  her  work.  When  the  Spanish-American  War  began  in  1898,  it  was 
necessary  to  remove  the  school  to  neutral  ground,  and  a pleasant 
home  was  found  just  across  the  border  line  in  France.  In  the  five 
years  of  exile,  work  went  on  without  interruption,  and  when  the 
close  of  the  war  made  possible  the  return  to  Spain,  it  was  thought 
that  now  was  the  time  to  secure  suitable  and  permanent  quarters. 
Mrs.  Gulick  made  careful  search,  and  finally  brought  the  good  news 
to  her  faculty  and  students  that  she  had  found  the  best  possible 
location  in  the  very  heart  of  Spain,  in  the  city  of  Madrid.  Land 
sufficient  for  expansion  was  purchased,  and  also  a large  building, 
several  stories  high  and  adapted  to  the  needs.  Another  building  was 
temporarily  rented,  and  at  present  a great  effort  is  being  made  to 
raise  sufficient  money  to  erect  a hall  as  a memorial  to  Mrs.  Gulick. 
The  Institute  now  offers  courses  in  preparatory,  normal,  and  col- 
legiate work,  and  candidates  for  degrees  must  pass  the  examinations 
given  by  the  University  of  Madrid.  As  the  name  implies,  it  is  the 
plan  of  the  Institute  to  receive  students  from  all  nations  and  give  to 
them  a thorough  course  of  study  under  positive  Christian  influences. 
When  we  consider  that  this  is  almost  the  only  school  in  Spain  for  the 
higher  education  of  women,  it  is  impossible  to  measure  the  good 
which  has  already  radiated  from  that  school.  A great  many  of  the 
students  have  gone  out  as  teachers  in  their  own  country,  and  some 
are  teaching  in  Cuba,  Mexico,  and  New  Mexico.  They  have  more 
than  3,000  pupils  under  them.  Many  who  are  not  teachers  are  scat- 
tered through  nearly  all  the  Spanish  provinces,  where  they  are  using 
the  power  which  their  education  has  given  to  them  for  the  better- 
ment of  conditions  in  their  homes  and  neighborhoods. 

In  the  nearly  three  score  years  and  ten  since  Mount  Holyoke 
was  founded,  her  graduates  and  students  in  foreign  lands  have  kept 
in  touch  with  their  Alma  Mater.  Some  have  been  cheered  and  en- 
couraged by  keeping  up  a lively  correspondence ; many  have  visited 
the  college  and  given  delightful  and  inspiring  talks  in  the  chapel. 
Some  have  sent  their  daughters  back  to  us  to  be  educated,  and  occa- 
sionally a foreign  student  comes  from  the  preparatory  school  of  her 
native  land.  All  these  things  bring  near  to  the  members  of  our 
present  college  the  educational  work  in  those  distant  foreign  coun- 
tries and  lead  them  to  give  generously  of  their  means  and  of  their 
interest.  Mount  Holyoke  has  been  likened  to  a banyan  tree  which 


572  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 


“spreads  abroad  its  branches  and  strikes  its  roots  deep  in  many  a 
foreign  soil,  while  the  mother  trunk  grows  all  the  more  stately  and 
strong  beside  the  same  ‘river  of  water’  where  it  was  so  wisely  plant- 
ed at  first.” 


THE  SOURCES  OF  MISSIONARY  ENTHUSIASM  AT  THE 
OHIO  WESLEYAN  UNIVERSITY 

PROFESSOR  ROLLIN  H.  WALKER,  M.A.,  S.T.B.,  OHIO  WESLEYAN 
UNIVERSITY 

A visitor  at  one  of  the  summer  conferences  for  Bible  study, 
held  under  the  auspices  of  the  students’  Christian  Association,  is 
often  interested,  when  he  gets  into  confidential  relations  with  the 
representatives  of  the  various  colleges,  to  learn  that  the  special  insti- 
tution, which  the  young  man  with  whom  he  happens  to  be  conversing 
represents,  is  the  real  moral  and  spiritual  center  of  the  state  from 
which  he  comes.  When  the  visitor  is  apprised  of  the  same  fact 
concerning  the  little  institution  in  the  adjoining  county  and  of  per- 
haps another  college  in  a different  corner  of  the  state,  he  begins  to 
be  quite  optimistic  concerning  the  moral  and  spiritual  future  of  the 
country.  This  type  of  local  enthusiasm  is  quite  interesting  in  under- 
graduates, but  it  would  hardly  be  engaging  in  one  who  sets  himself 
up  to  be  a teacher. 

Will  you  accordingly  endeavor,  as  I speak  with  something  like 
a childish  enthusiasm  concerning  the  Ohio  Wesleyan,  to  remem- 
ber that  I have  in  the  beginning  given  you  warning  that  I appre- 
ciate the  fact  that  the  University  concerning  which  I have  been 
asked  to  speak  has  much  to  learn  from  all  the  institutions  here  rep- 
resented? Even  if  her  representatives  had  come  here  with  undue 
self-consciousness,  that  self-consciousness  would  have  been  consid- 
erably modified  as  the  good  things  that  you  are  all  doing  have  been 
made  known  to  them.  Indeed,  our  conference  this  afternoon  might 
be  properly  designated  as  a school  for  converting  unconscious  Phari- 
sees into  publicans.  Some  of  us  have  already  learned  enough  to 
make  us  go  back  to  our  colleges  with  the  suggestion  that  “God,  be 
merciful  to  me  a sinner”  would  be  our  most  appropriate  litany. 

After  some  search,  I have  been  able  to  find  the  names  of  123 
students  and  three  professors  who  have  gone  from  the  Ohio  Wesley- 
an to  the  foreign  fields,  and  as  this  list  is  largely  made  up  of  personal 
recollections  of  a few  of  the  professors,  it  is  likely  that  it  is  some- 
what below  the  mark.  The  list  omits  all  who  have  gone  as  teachers 
in  governmental  schools,  or  in  any  other  capacity  than  as  representa- 
tives of  some  missionary  board. 

The  first  missionary  went  out  in  1867,  and  the  college  has  ac- 


MISSIONS  AT  OHIO  WESLEYAN  UNIVERSITY 


573 


cordingly  averaged  a little  more  than  three  a year  from  that  time 
to  this.  The  fact  that  the  institution  has  had  no  professional  schools 
under  its  management,  to  which  men  come  with  the  missionary  pur- 
pose already  formed,  makes  the  interest  in  the  cause  which  this 
number  expresses  seem  a little  greater.  A college  whose  graduating 
classes  have  averaged  over  three  foreign  missionaries  each  will,  of 
course,  send  out  very  many  into  the  home  field  filled  with  missionary 
enthusiasm,  and  this  latter  service  has  probably  been  the  greatest 
work  of  Ohio  Wesleyan.  One  of  the  best  known  missionary  secre- 
taries of  the  Methodist  Church  is,  for  instance,  an  alumnus.  The 
statistics  just  given  are  not  high  for  the  present  generation;  but  this 
output  of  missionaries  was  characteristic  of  the  college  long  before 
the  days  of  the  Student  Volunteer  Movement,  and  perhaps  you 
would  be  interested  to  know  the  causes  which  contributed  to  the 
missionary  spirit  at  the  Ohio  Wesleyan  previous  to  the  present  “era 
of  enlightenment.” 

There  can  be  no  doubt  that  when  the  fathers  planned  this  in- 
stitution in  the  year  1847,  they  acted  under  the  guidance  of  God. 
The  college  is  not  a monument  to  the  memory  of  any  man,  but  rather 
the  supply  of  a pressing  and  felt  need.  It  is  good  for  any  enterprise 
to  have  a providential  beginning.  When  the  little  town  of  Delaware, 
Ohio,  offered  a site  for  the  new  school,  a committee  from  a con- 
ference of  ministers  was  sent  to  inspect  it.  After  they  had  returned 
to  the  seat  of  their  conference  and  the  livery  hire  was  to  be  paid,  it 
was  found  that  but  one  man  among  them  had  money  enough  to 
meet  it.  Nevertheless  they  accepted  the  site  and  determined  to  call 
the  institution  the  Ohio  Wesleyan  University.  Our  English  friends, 
doubtless,  would  hear  this  recital  with  some  amusement.  The  idea 
of  calling  such  an  embryonic  school  a university ! And  yet  there  is 
something  that  is  not  exactly  to  be  laughed  at  in  the  heroic  faith 
which  inspired  these  men  to  claim  great  things  when  as  yet,  like 
Abraham,  they  had  scarcely  a place  for  the  soles  of  their  feet.  And 
these  Western  institutions  have  had  a most  surprising  faculty  of 
growing  up  to  their  pretentious  names.  It  is  likely  that  in  the  state 
where,  in  answer  to  the  visitor  who  inquired  about  its  educational 
advantages,  they  replied  enthusiastically,  “We  have  two  universities 
and  have  gotten  out  logs  for  another” — it  is  likely  that  they  have 
real  universities  now. 

A young  minister,  whom  in  his  honored  age  I have  often  seen, 
went  home  to  his  wife  one  day  while  the  plans  for  the  Ohio  Wes- 
leyan were  being  made,  mourning  that  he  had  nothing  to  give.  He 
was  an  itinerant  preacher  and  had  one  possession,  and  that  was  the 
faithful  horse  with  which  he  rode  his  circuit.  “I  believe,”  said  he, 
“that  I will  sell  my  horse  and  give  the  proceeds  to  the  new  school 
which  accordingly  he  did,  and  thereafter  for  a time  walked  to  his 
appointments.  It  is  interesting  to  record  that  he  lived  to  be  a man 
of  fair  wealth,  and  was  able  to  leave  the  wife  in  comfort  and  with 


574  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 


such  an  income  that  she  could  frequently  give  to  the  institution 
which  they  had  both  learned  to  love.  This  case,  though  extreme, 
is  in  a measure  representative.  The  endowment  of  this  institution 
has  been  made  up  of  a very  large  number  of  small  gifts  from  people 
to  whom  the  giving  was  a real  sacrifice,  and  accordingly  it  has  been 
made  the  center  of  the  faith  and  the  prayers  of  a large  circle.  I 
deem  this  an  important  element  in  accounting  for  any  missionary 
zeal  it  may  have  exhibited. 

By  a gracious  providence,  at  the  very  beginning  a little  group 
of  men  were  sent  to  the  school  as  teachers,  to  whom  the  word 
“great”  might  be  attributed  without  exaggeration.  The  scholarly 
world  does  not  know  them  any  more  than  it  knows  some  of  our 
great  foreign  missionary  educators,  who  are  occasionally  greater 
scholars  and  often  very  much  greater  men  than  some  of  the  best 
known  college  professors  of  America,  though  by  reason  of  their 
environment  they  are  prevented  from  that  type  of  literary  work 
which  gives  academic  fame.  These  men  had  been  preachers  in  the 
Western  wilds  and  probably  did  not  speak  the  shibboleth  of  the 
scholarship  of  their  day  with  the  approved  accent;  yet  few  students 
of  theirs  returned  from  the  class  rooms  of  the  celebrities  of  the 
older  universities  with  lessened  enthusiasm  for  their  early  teachers. 
By  a good  providence,  also,  the  college  has  never  had  a president 
who  was  not  conspicuously  unselfish  and  intensely  earnest,  and  who 
was  not  a broad-minded  man. 

Of  its  five  presidents,  the  first  became  a bishop  and  met  his 
death  from  the  exposures  due  to  a trip  around  the  world  to  inspect 
the  missions  of  his  denomination.  The  second,  after  having  made 
full  arrangements  to  sail  for  China,  was  compelled  by  the  illness  of 
his  wife  to  forego  his  plans ; and  accordingly  the  devotion  which  he 
would  have  put  into  the  foreign  field  he  gave  to  Delaware.  The 
fourth  president,  Bishop  James  W.  Bashford,  has  recently  been  put 
at  the  head  of  the  missions  of  his  denomination  in  China.  Thus  you 
see  that  the  institution  has  been  guided  by  men  who  have  had  an 
unwavering  and  ingenuous  faith  in  the  Christian  religion ; not  men 
characterized  by  undue  “religiosity” — they  do  not  make  missionary 
bishops  out  of  such  material — but  men  of  practical  faith.  And  this 
unaffected  faith  has  been  the  source  of  the  power  of  this  college  for 
foreign  missions. 

Dr.  Alexander  McLaren  said  at  a Student  Volunteer  Conven- 
tion in  London  some  time  ago,  “that  a lack  of  enthusiasm  for  mis- 
sions on  the  part  of  a college  student  was  usually  indicative  of  skep- 
ticism concerning  one  or  more  of  the  great  fundamental  doctrines 
of  Christianity.”  That  was  a very  profound  remark.  Lack  of  zeal 
for  the  propagation  of  the  Gospel  may  characterize  a man  who  has 
a full  appreciation  of  the  wretchedness  of  the  non-Christian  world, 
as  is  illustrated  by  the  attitude  of  so  man)'  of  our  merchants  in  for- 
eign ports ; but  it  is  hardly  possible  for  a man  to  believe  the  four 


MISSIONS  AT  OHIO  WESLEYAN  UNIVERSITY 


575 


Gospels  or  the  Pauline  Epistles  and  be  indifferent  to  this  great  enter- 
prise. Without  this  faith  on  the  part  of  the  faculty  in  the  funda- 
mentals of  Christianity,  your  mission  study  courses  will  have  hard 
sledding.  Given,  for  instance,  a brilliant  professor  of  philosophy 
who  does  not  believe  in  intercessory  prayer,  and  it  will  take  several 
mission  study  courses  to  offset  him. 

One  more  point  must  be  mentioned  in  the  attempt  to  account 
for  anything  the  Ohio  Wesleyan  University  may  have  done  for 
foreign  missions.  It  is  the  custom  of  the  school  at  least  once  a 
year  to  have  a series  of  meetings  in  which  a resolute  and  united  at- 
tempt is  made  to  win  the  whole  student  body  to  Christ.  This  attempt 
has  not  been  unduly  prolonged,  but  it  has  been  very  intense  and 
has  been  made  without  the  slightest  apology  or  indirectness.  This 
series  of  meetings  is  so  fixed  a custom  of  the  college  that  it  might 
as  well  be  put  down  with  Commencement  as  one  of  the  regular  col- 
lege events.  The  services  seem  to  have  a great  attractiveness  for 
the  young  people,  for  out  of  its  900  students,  the  attendance  at  the 
evening  meetings  of  this  special  season  will  average  something  like 
600  men  and  women.  In  the  hushed  and  charged  spiritual  at- 
mosphere of  these  meetings,  our  young  people  often  receive  their 
missionary  call.  The  call  is  not  pressed  upon  them.  Like  Isaiah  of 
old,  after  they  see  the  Lord  high  and  lifted  up  and  their  lips  are 
touched  with  fire,  they  hear  it.  A sense  of  God  is  naturally  followed 
by  a sense  of  the  world’s  need. 

Again  and  again  at  these  times  have  I seen  some  young  man 
who  bravely  and  sincerely,  in  a way  that  has  cost  him  something, 
has  been  saying  in  effect,  like  Peter  to  his  Lord,  “Thou  art  the 
Christ,  the  son  of  the  living  God.”  Again  and  again  have  I noticed 
that,  like  Peter  also,  he  has  heard  the  Master’s  voice  saying:  “Blessed 
art  thou,  my  son.  I will  make  thee  a rock — the  foundation  of  my 
Church  in  some  far  off  region  of  darkness.  I will  give  thee  the 
keys  of  the  Kingdom  of  Heaven.  Thou  shalt  be  filled  with  my  spirit 
to  initiate  men  into  the  mysteries  of  God,  Thou  hast  called  me  a 
Christ.  I also  will  call  thee  a Christ,  an  anointed  one,  and  thou 
shalt  proclaim  liberty  to  the  captives,  the  opening  of  prisons  to  them 
that  are  bound,  and,  among  weary  peoples,  thou  shalt  give  joy  for 
mourning,  and  the  garment  of  praise  for  the  spirit  of  heaviness.” 

The  man  who  would  work  for  foreign  missions  in  a college  must 
begin  with  a sympathetic  study  and  handling  of  the  religious  prob- 
lems of  adolescence.  “Sir,  we  would  see  Jesus,”  is  the  deep  cry  of 
unsatisfied  youth.  Give  him  that  vision  and  he  will  be  ready  for 
the  stern  summons  to  sacrifice. 


PROFESSORIAL  OPPORTUNITIES  FOR  EXERTING  A 
CHRISTIAN  AND  MISSIONARY  INFLUENCE 


THE  REV.  G.  T.  MANLEY,  M.A.,  CAMBRIDGE  UNIVERSITY 

I feel  that  our  work  as  teachers  is  entirely  dependent  upon 
what  we  are  as  men.  We  at  Cambridge  use  the  term  teacher 
simply  of  senior  students,  and  the  whole  of  our  college  organi- 
zation is  based  upon  the  principle  that  we  are  not  so  much 
teachers  and  students  as  all  students  in  common,  some  of  them 
junior  and  some  of  them  senior.  And  I would  like  to  say  that  we 
senior  men  feel  tremendously  at  Cambridge  our  own  need  of  some- 
thing corresponding  to  the  work  which  is  done  by  the  Student  Chris- 
tian Union  and  the  Student  Volunteer  Missionary  Union. 

After  the  Liverpool  Volunteer  Convention  in  1896,  at  which 
about  seven  or  eight  of  us  fellows  of  colleges  were  present  from 
Cambridge,  we  met  together  and  decided  that  we  would  hold  a 
weekly  prayer  meeting.  Perhaps  I would  better  give  you  a record 
of  our  failures  as  well  as  of  our  success,  in  order  that  if  anything 
I say  is  copied,  these  failures  may  be  avoided.  We  found  that  this 
was  too  often  for  such  busy  men  as  ourselves  to  get  together.  The 
meeting  dropped  down  to  two  or  three  and  became  impossible.  When 
Mr.  Mott  came  to  Cambridge — I think  it  was  in  the  year  1898 — we 
made  a special  effort  to  revive  these  meetings,  and  we  invited  about 
100  professors  and  lecturers  to  meet  him,  of  whom  about  thirty  or 
forty  came  together.  As  a result  of  that  we  re-started  that  as  a 
prayer  meeting  once  a fortnight,  meeting  in  each  other’s  rooms  and 
also  having  a paper  on  some  subject  connected  with  the  student 
work.  We  were  men  of  widely  different  views,  but  we  met  together 
upon  the  basis  of  our  interest  in  the  students’  work.  That  again 
from  various  reasons  did  not  succeed,  and  it  has  now  taken  a form 
which  I believe  is  permanent  and  will  last.  Twice  in  the  term  we 
issue  invitations  to  about  thirty  professors,  who  we  know  are  sympa- 
thetic with  the  movement,  for  a simple  prayer  meeting  in  each 
other’s  rooms  to  pray  for  the  work  of  this  movement,  for  our  needs, 
and  to  open  out  our  own  souls  in  the  presence  of  God ; and  I confess 
that  both  in  my  own  experience  and  in  the  way  I have  felt  it  in  the 
voices  of  others,  there  is  a depth  of  emotion  in  those  meetings.  Yet 
we  who  are  apt  rather  to  teach  than  to  learn  meet  together  to  learn 
from  our  Master.  We  have  our  difficulties.  Every  thoughtful  Chris- 

576 


EXERTING  A CHRISTIAN  AND  MISSIONARY  INFLUENCE  577 

tian  man  has  difficulties  in  his  faith.  We  have  still  more  our  diffi- 
culties in  our  life.  The  ordinary  temptations  of  mankind  do  not 
cease  to  assault  us  when  we  occupy  a chair  in  the  university ; and 
we  find  that  it  is  a real  strength  and  help  to  meet  together,  where 
we  are  all  on  the  same  level,  just  simply  to  pray  to  God  for  strength 
and  help. 

I would  like  to  suggest,  if  I may,  one  or  two  ways  in  which 
we  find  that  we  can  actually  help  the  student  movement.  One  point 
I have  noticed  is  this,  that  there  are  in  Cambridge — and  doubtless 
there  are  the  same  kind  of  people  in  any  other  large  university — a 
number  of  men  who  are  themselves  earnest  Christians,  but  who  from 
their  very  vocation  are  less  aggressive  than  they  might  be  in  another 
sphere  of  life.  There  is  a temptation  that  the  undergraduate  work 
should  go  on,  and  the  men  should  be  ignorant  of  the  real  Christian 
life  of  their  professors.  Many  a time  in  Cambridge  I have  found 
undergraduates  coming  to  me  as  one  of  the  younger  generation  and 
asking  if  I knew  of  any  one  Christian  professor  in  that  college ; and 
when  I have  mentioned  a name,  they  have  expressed  surprise  that 
he  would  be  likely  in  any  way  to  take  an  interest  in  their  work, 
and  yet  I have  known  that  he  was  deeply  interested  and  was  willing 
and  even  anxious  to  be  asked  to  take  part.  I would  therefore  sug- 
gest that  we  be  on  the  lookout,  not  merely  to  be  interested  in  the 
work  that  is  going  on  among  the  undergraduates,  but  to  let  them 
know  that  we  are  interested.  That  can  generally  be  easily  done 
by  making  a point  every  term,  or  at  least  once  a year,  of  finding 
out  who  are  the  Christian  forces  in  our  college  and  inviting  them 
to  speak  to  us,  ask  them  about  their  work,  and  tell  them  plainly 
that  while  we  do  not  wish  to  interfere  with  their  organization,  we 
are  willing  to  help  them  in  any  way. 

A second  point,  which  is  much  more  difficult  but  which  Profes- 
sor Walker  has  shown  us  is  possible,  is  that  we  as  professors  should 
definitely  attempt  to  win  men  to  Christ.  How  difficult  it  is,  there 
is  no  need  for  me  to  tell,  for  we  feel  so  often  the  gulf  between  our- 
selves and  those  who  are  even  a few  years  younger  than  ourselves. 
Then  there  it  is  difficult  for  one  in  authority  to  try  personally  and 
intimately  as  a Christian  to  lead  another  brother  to  Christ.  Yet 
I am  convinced  that  where  men  will  get  down  on  their  knees  and 
spend  time  in  preparation,  the  Christian  professor  has  a power  which 
no  other  man  possesses.  Time  after  time  I have  heard  the  men 
speak  with  the  deepest  respect  of  those  Cambridge  professors  who 
have  had  the  courage  in  any  way  to  testify  simply  their  own  de- 
votion to  Jesus  Christ,  their  love  for  Him,  and  perhaps  in  private 
now  and  again  to  tell  a man  of  their  private  habits  of  devotion.  I 
have  seen  what  a help  it  has  been  to  the  students  to  be  told  that  one 
of  their  professors  who  has  been  teaching  them  in  the  physical  lab- 
oratory is  in  the  habit  of  praying  every  day  before  he  goes  into  that 
laboratory  that  his  work  may  be  blessed  by  God  whom  he  is  trying 


578  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

to  serve.  And  above  all,  if  we  can  as  time  and  occasion  serve  witness 
before  men  of  our  own  conversion,  telling  them  how  and  why  we 
came  to  believe  in  Jesus  Christ  and  something  of  what  He  is  to  our 
own  souls,  I believe  that  that  will  have  the  most  tremendous  in- 
fluence. As  regards  the  missionary  question  in  particular,  it  is  of 
course  an  axiom  that  it  depends  simply  and  solely  upon  the  depth 
of  the  spiritual  life  of  the  individual.  We  do  not  want  all  men  to 
go  out  as  missionaries.  What  we  do  desire  is  that  all  men  should 
go  where  their  Master  wants  them,  and  therefore  it  is  really  a ques- 
tion of  consecration,  rather  than  a question  of  vocation. 

Just  one  further  point,  which  is  this:  Surely  we  as  professors 
ought  very  specially  to  pray  the  prayer  that  God  would  thrust  forth 
laborers  unto  His  harvest.  Jesus  Christ  our  Master  commanded  us 
to  pray  this.  It  is  no  longer  optional;  He  has  said  “Pray  ye,”  and 
if  we  pray  that  God  will  send  forth  some  from  among  the  students 
of  our  own  classes  as  laborers  unto  His  harvest  field,  is  it  not  the 
practical  outcome  of  those  prayers  that  we  should  ask  Him  to  guide 
us  to  one  here  and  another  there,  not  that  we  may  force  the  mis- 
sionary work  upon  them,  but  that  we  may  simply  suggest  it  to  them. 
I could  mention  names  of  more  than  one  of  our  best  Cambridge  stu- 
dents who  are  now  student  volunteers  and  to  whom  the  missionary 
call  was  first  suggested  in  this  purely  private  and  personal  fashion. 
I do  not  know  how  it  is  in  American  colleges,  but  in  Cambridge  a 
large  number  of  our  students  come  to  the  University  without  any 
definite  idea  as  to  what  their  future  vocation  may  be ; and  surely  here 
is  a great  opportunity  for  saying  to  a man : “Have  you  ever  thought 
of  the  missionary  claim  ? Have  you  ever  thought  of  the  tremendous 
opportunity?  Has  it  ever  struck  you  that  a man  here,  where 
there  is  a great  forest  of  tall  trees,  will  simply  grow  to  be  a sapling, 
whereas  if  he  goes  out  there  where  there  is  clear  air,  he  will  grow  to 
be  a forest  tree  himself  ? Have  you  thought  that  the  man  who  here 
will  be  but  small  in  his  simply  influencing  an  already  made  civiliza- 
tion, if  he  goes  out  to  the  center  of  Africa  will  be  a pioneer  and  be 
laying  the  foundations  of  civilization?”  Such  thoughts  as  these  we 
can  disseminate.  We  can  take  individual  men — the  strongest  stu- 
dents spiritually  and  intellectually — and  we  can  sow  in  them  the 
seeds  of  an  ambition  to  serve  God  in  the  mission  field.  If  we  do  this, 
we  shall  find  that  God  is  using  us  to  answer  our  own  prayers,  that 
He  would  thrust  forth  the  laborers  unto  His  harvest. 


CONFERENCE  OF  MISSIONARY  AND  BIBLE 
TRAINING  SCHOOLS 


Necessity  for  the  Pedagogical  Training  of  Missionary 
Candidates 

Importance  of  the  Study  of  Missions 
Bible  Study  in  the  Missionary’s  Preparation 


NECESSITY  FOR  THE  PEDAGOGICAL  TRAINING  OF 
MISSIONARY  CANDIDATES 

v 

DEAN  E.  H.  KNIGHT,  M.A.,  HARTFORD  SCHOOL  OF  RELIGIOUS  PEDAGOGY 

The  first  thing  I wish  to  say  upon  this  subject  is  that  among 
the  different  qualifications  necessary  for  the  foreign  missionary  can- 
didate, this  one  of  pedagogical  training  is  one  of  the  most  essential. 
I would  agree  most  heartily  with  all  that  can  be  said  in  favor  of 
music  and  of  almost  any  subject  upon  which  you  might  touch.  In 
the  science  and  art  of  teaching  we  have  a thing  which,  in  my  judg- 
ment, ought  to  be  placed  next  to  the  Bible  among  the  necessities  in 
the  way  of  qualifications.  First  of  all  comes  the  Bible.  Next  to 
it  for  foreign  service  is  the  training  in  pedagogic  science  and  in  the 
art  of  teaching.  Why  is  it  that  I take  this  position?  Several  rea- 
sons seem  to  make  it  of  the  utmost  importance.  For  the  first  thing, 
the  work  of  the  foreign  missionary  is  that  of  education  in  very  large 
part.  Our  missions  in  almost  all  countries  are  so  far  advanced  that 
the  church  and  the  school  go  together;  and  wherever  you  find  a 
true  and  pure  religion  such  as  is  cultivated  by  Christianity,  there 
you  also  find  education  in  its  highest  and  best  forms.  The  missions 
are  so  far  advanced  that  the  foreign  missionary,  especially  the 
women  missionaries,  have  a great  deal  to  do  in  connection  with 
schools.  It  may  be  the  lot  of  some  of  these  persons  to  spend  most 
of  their  time  in  teaching  in  these  schools.  Most  of  you  heard  Miss 
Una  Saunders  call  for  an  army  of  women  of  normal  school  training 
who  could  go  into  these  fields  and  carry  on  educational  work.  Now, 
in  a somewhat  similar  way  the  missionary  men  are  obliged  to  give  a 
large  part  of  their  time  to  the  matter  of  education.  They  are  called 
upon  to  visit  and  to  superintend  schools  as  well  as  churches.  He 
may  himself  be  the  teacher  of  a college  or  theological  seminary,  and 
in  one  way  or  another  he  is  called  on  to  direct  great  systems  of 
education.  I have  heard  of  how  the  Zulus  were  clamoring  for  edu- 
cation. One  of  the  requests  called  for  a system  of  education  that 
should  be  followed  from  the  kindergarten  to  the  university.  Who 
is  to  carry  that  on?  The  missionaries.  Therefore  they  should  have 
a pedagogic  training  which  would  enable  them  to  do  that  kind  of 
work. 

When  you  come  to  the  matter  of  religious  education,  our  mis- 
sion fields  call  for  instruction  in  Sunday-schools  and  training  classes, 

S8i 


582  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

as  well  as  in  all  the  schools  and  colleges  of  a mission.  So  that  men 
and  women  as  missionaries  are  giving  part  of  their  time  and  strength 
to  the  matter  of  education  in  its  direct  forms,  whether  it  be  the  com- 
mon schools  of  the  country  which  they  wish  to  make  emphatically 
Christian  schools,  or  what  we  call  instruction  in  the  Bible  schools. 
It  is  necessary  that  persons  who  are  to  have  charge  of  this  work 
should  be  thoroughly  grounded  in  pedagogy  as  a science  and  as 
an  art. 

And  then  for  the  second  reason.  The  training  of  native  work- 
ers is  a large  part  of  the  work  of  the  missionary,  whether  man  or 
woman;  and  this  training  is  of  itself  an  educational  process  of  the 
highest  order.  When  a missionary  goes  forth,  he  is  not  so  much  like 
most  of  our  pastors  here  where  a man  has  only  one  or  two  workers 
in  the  church ; he  is  rather  like  Dr.  Rainsford,  who  is  in  charge  of 
a church  with  a large  corps  of  workers.  These  native  workers  are 
to  be  trained  in  almost  everything.  Who  is  to  do  it  ? The  mission- 
aries, of  course.  Coming  on  the  train  here,  I was  talking  to  a mis- 
sionary from  Japan.  He  said  that  the  training  of  native  workers 
would  yield  an  abundant  harvest.  He  began  the  training  of  a large 
corps  of  native  workers,  which  made  it  necessary  that  he  should  be 
grounded  in  the  science  and  art  of  teaching. 

Furthermore,  the  evangelistic  work  done  by  the  foreign  mis- 
sionary demands  a knowledge  of  method  in  teaching.  How  is  the 
missionary  to  carry  on  his  work?  Is  he  to  hurl  himself,  as  against 
a blank  wall,  against  a mass  of  Hindus  or  Chinese?  Suppose  he 
goes  into  the  country,  he  cannot  gather  an  ordinary  audience  and 
preach  to  them  so  that  they  would  understand.  His  first  duty  would 
be  a proclamation  in  some  form  of  the  Gospel ; but  what  is  the  use 
of  proclaiming,  if  nothing  enters  the  mind  of  the  hearer?  It  is  the 
teaching  element  in  evangelistic  work  which  the  missionary  is 
obliged  to  emphasize.  If  he  is  in  India,  he  must  seek  to  set  aside 
Hindu  objections  to  Christianity  and  lead  them  forward;  so  you 
see  that  for  the  missionary  a simple  proclamation  of  the  truth  is  of 
comparatively  little  avail  as  compared  with  its  educational  presenta- 
tion. For  instance,  you  may  have  heard  the  story  of  Dr.  Grenfell  in 
Labrador.  Dr.  Grenfell  cannot  bring  the  truth  home  to  the  people 
there,  because  they  have  not  the  faintest  idea  of  what  the  proclama- 
tion means.  He  must  translate  that  truth  into  such  a form  as  will 
get  it  into  the  minds  of  those  who  hear.  And  so  it  is  the  world  over. 
I therefore  say  that  even  in  what  we  commonly  call  evangelistic  mis- 
sions there  is  the  necessity  that  the  missionary  should  have  a peda- 
gogic training.  It  is  a great  deal  better  to  get  the  living  truth  into 
one  individual  heart,  so  that  his  head  takes  hold  of  it  and  applies 
it  in  his  own  life,  than  to  make  many  hundred  proclamations  that 
are  not  understood  nor  heeded.  The  medical  missionary  and  the 
producer  of  a Christian  literature  ought  to  have  a sound  training  in 
teaching.  If  a man  is  to  be  a medical  missionary,  he  is  far  more 


IMPORTANCE  OF  THE  STUDY  OF  MISSIONS 


583 


than  a doctor;  he  is  a teacher  of  Christ  as  well.  How  will  a mis- 
sionary know  how  to  adapt  our  literature  to  a given  country,  as  he 
must,  unless  he  knows  the  principles  of  teaching  and  of  human 
nature,  which  are  much  the  same  the  world  over?  It  seems  to  me 
that  they  cannot  do  these  things  where  the  missionaries  do  not  go 
forth  as  teachers  as  well  as  missionaries.  Some  one  may  say,  “Oh, 
the  natural  aptitude  is  sufficient.”  That  is  indeed  important.  Much 
that  has  been  accomplished  is  due  to  that.  But  I make  this  point, 
that  natural  aptitude  is  efficient,  but  net  sufficient. 

We  are  seeing  in  our  own  country  a great  forward  movement 
in  the  matter  of  education.  We  want  nothing  but  the  best;  we  want 
the  best  men  and  women  for  foreign  missionaries.  And  we  believe 
that  to  have  such  workers  there  must  be  a large  amount  of  instruc- 
tion in  pedagogy.  A training  in  what  we  call  secular  pedagogy  is 
not  sufficient ; but  when  we  have  in  this  country  a specialized  work  in 
religious  pedagogy,  we  furnish  something  which  the  missionary 
needs. 

There  is  one  closing  point  that  I wish  to  make.  In  all  this,  if 
we  strive  to  carry  out  this  program  in  the  preparation  of  those  who 
go  as  missionaries,  we  are  coming  close  to  the  mind  and  heart  of  the 
Lord  Jesus  Himself,  who  stands  as  the  greatest  missionary.  He 
came  with  the  great  task  of  bringing  a new  religion  to  humanity; 
but  He  was  also  the  greatest  teacher.  You  will  see  that  He  combined 
the  two,  and  that  when  He  was  the  greatest  missionary  He  was  the 
greatest  teacher.  See  Him  by  the  well,  talking  with  the  Samaritan 
woman  whom  He  chances  to  meet.  That  was  evangelistic  work, 
trying  to  win  a soul.  And  He  won  it.  He  united  the  two,  being  the 
greatest  missionary  He  was  the  greatest  teacher.  Dr.  Robson  em- 
phasized that  feature  Wednesday  night,  when  he  said  that  the  mis- 
sionary can  accomplish  better  results  in  preaching  Jesus  Christ  to 
the  world  by  teaching  methods. 


IMPORTANCE  OF  THE  STUDY  OF  MISSIONS 

THE  REV.  EDWARD  MARSHALL,  BIBLE  INSTITUTE,  CHICAGO 

It  seems  almost  unnecessary  to  present  the  subject  which  Dr. 
Harris  assigned  to  me  a few  days  ago,  the  necessity  of  the  study  of 
missions.  When  we  come  to  realize  the  great  price  which  God  has 
paid  in  the  person  of  Jesus  Christ  to  save  this  world,  this  world  is 
surely  worth  our  studying.  Jesus  has  said  most  distinctly,  “Go  ye  in- 
to all  the  world,  and  preach  the  Gospel  to  every  creature ;”  and  He 
also  said  of  the  fields,  “For  they  are  white.”  That  is  their  con- 
dition. We  are  to  lift  up  our  eyes  on  them,  which  means  to  study 


584  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

them.  As  we  come  face  to  face  with  the  commands  of  Jesus,  we 
face  the  responsibility  of  studying  these  things  until  we  become  fa- 
miliar with  them. 

Not  a great  many  miles  from  this  city  I once  spoke  on  the  sub- 
ject of  missions.  A lady  came  to  me  after  the  meeting  and  said: 
“You  do  not  mean  to  say  that  the  world  is  in  the  condition  you  pic- 
ture it  to-day,  do  you?  I thought  the  world  was  nearly  all  saved, 
that  nearly  everybody  was  now  a Christian.”  I remember  being  in 
two  churches  in  California.  One  church  was  alive  on  the  subject  of 
missions  and  was  praying  for  the  cause.  They  had  $1,000  in  the 
treasury.  The  pastor  said  that  he  did  not  know  what  to  do  with 
the  money,  it  came  in  so  fast.  A short  time  after  that  I was  in  a 
city  below  San  Francisco,  and  in  that  place  I asked  the  pastors  one 
after  another,  “Who  in  your  church  will  pray  for  the  work  we  are 
undertaking?”  The  pastor  would  look  in  my  face  and  say,  “I  don’t 
believe  that  I have  a man  or  woman  in  my  church  that  I would  call 
a man  or  woman  of  prayer.”  I am  satisfied  that  prayer  and  knowl- 
edge of  missions  nearly  always  go  together  in  the  church  that  is  alive 
on  the  subject. 

We  owe  it  to  the  heathen  to  study  their  religions.  I do  not 
think  it  has  been  presented  better  at  any  time  than  it  was  presented 
by  Robert  E.  Speer  in  his  marvelous  address  on  the  non-Christian 
religions.  We  have  just  finished  the  study  of  the  ten  religions  at  the 
Bible  Institute.  We  have  taken  them  up  in  quite  a systematic  way. 
We  studied  first  the  founder  of  each  religion,  the  reason  why  it 
was  established,  its  view  of  sin  and  of  salvation,  and  its  belief  as 
to  where  man  came  from.  Then  we  took  their  sacred  books  and 
learned  something  of  their  contents. 

Mr.  Beach,  this  morning,  brought  out  the  necessity  of  knowing 
and  conforming  to  the  rules  of  propriety  existing  among  a strange 
people.  As  a worker  I went  to  many  of  the  mission  countries  a few 
years  ago  and  fell  in  with  some  missionaries  who  did  not  under- 
stand the  customs,  etc.,  of  their  people,  and,  of  course,  they  were 
compelled  to  undergo  many  humiliating  experiences.  It  was  im- 
pressed upon  me  that  a man  going  to  the  foreign  field  should  know 
something  about  the  customs,  habits,  and  life  of  the  people  among 
whom  he  goes.  Taking  Jesus  and  the  Bible  and  going  to  these  for- 
eign countries  without  a knowledge  of  their  religion,  and  saying  to 
them,  “Here,  take  this,”  without  acknowledging  their  own  knowl- 
edge of  right,  we  go  to  them  in  a way  which  we  can  never  make 
succeed.  I have  heard  missionaries  in  foreign  lands  say,  “I  wish 
that  I had  studied  the  habits,  the  rites,  and  religious  beliefs  of  the 
people  more  thoroughly,  so  that  I could  have  more  intelligently  pre- 
sented the  truth  of  the  Gospel  of  Christ  to  them.  I would  have  been 
able  to  avoid  many  things  that  I found  they  resented  as  I attempted 
to  present  to  them  the  Gospel.” 


BIBLE  STUDY  IN  THE  MISSIONARY’S  PREPARATION 


PRESIDENT  ELMORE  HARRIS,  D.D.,  TORONTO  BIBLE  TRAINING  SCHOOL 

I have  had  experience  in  teaching  the  Word  of  God  in  many 
universities  and  colleges,  and  I want  to  say  that  the  highest  kind  of 
teaching  in  connection  with  the  study  of  the  Scriptures  is  not  merely 
critical  teaching,  because  I think  very  little  time  ought  to  be  given 
to  that  in  any  school.  The  great  trouble  in  many  of  the  colleges 
to-day  is  that  the  whole  of  the  time  is  taken  up  with  critical  ques- 
tions. Men  and  women  are  walking  around  Zion,  and  never  getting 
into  Zion.  I think,  also,  that  the  Bible  should  be  studied  in  its  own 
light.  You  will  remember  that  Peter,  in  his  first  Epistle,  says,  “Being 
born  again,  not  of  corruptible  seed,  but  of  incorruptible,  by  the  word 
of  God,  which  liveth  and  abideth  forever.”  And  in  the  twenty-fifth 
verse  he  says,  “And  this  is  the  word  which  by  the  Gospel  is  preached 
unto  you.”  That  means  the  written  or  spoken  word,  so  it  is  that 
through  the  written  or  spoken  word  we  get  at  the  living  word. 
It  seems  to  me  that  in  all  our  training  schools,  if  men  are  to  be 
fitted  for  the  work  of  God,  we  must  remember  to  make  prominent 
the  theme  which  the  Lord  Jesus  Christ  referred  to  when  He  said 
to  the  Jews,  “Search  the  Scriptures.” 

In  the  study  of  the  Scriptures  there  are  various  methods  that 
may  be  followed.  We  may  study  them  paragraphically,  and  book 
by  book.  I should  say  that  in  every  missionary  school  where  the 
Bible  is  taught,  it  ought  to  be  taught  book  by  book.  The  Word  of 
God  is  one  book.  It  seems  to  me  that  that  unity  is  expressed  by  our 
Lord  Jesus  when  He  says,  “They  are  they  which  testify  of  me.” 
It  is  the  Lord  Jesus  that  binds  together  into  one  the  Scriptures. 

Without  discussing  the  Old  Testament  books,  let  us  turn  to  the 
Book  of  Acts,  which  presents  the  subject  of  the  evangelization  of 
the  world.  You  have,  first  of  all,  in  that  book  the  evangelization 
of  the  Jews,  in  twelve  chapters.  Peter  is  the  center  figure  and 
Jerusalem  is  the  central  point  of  departure.  From  chapter  thirteen 
to  the  end  of  the  book  is  represented  the  evangelization  of  the  utter- 
most parts  of  the  earth ; Antioch  is  the  central  place,  Paul  the  central 
figure.  All  I wish  to  say  about  that  is,  that  throughout  Acts  you 
have  four  things  brought  out:  First,  you  have  the  persons  who 
are  to  be  evangelized.  That  book  should  never  have  been  called 
the  Acts  of  the  Apostles,  because  it  deals  with  the  work  of  only  one 

585 


586  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

of  the  original  apostles,  namely,  Peter,  and  he  practically  drops  out 
after  the  twelfth  chapter.  That  evangelization  was  done  by  the  rank 
and  file  of  the  Christian  Church  outside  of  one  magnificent  man,  the 
Apostle  Paul,  who  himself  was  especially  set  apart  as  an  apostle  to 
the  Gentiles.  Every  one  of  you  has  the  evangelization  of  the  world 
upon  you.  Then  you  have  the  program  of  evangelization  brought 
out  in  the  Book  of  Acts.  Finally,  you  have  the  power  for  evangeli- 
zation, namely,  the  Holy  Spirit,  sent  down  on  the  day  of  Pentecost 
to  weld  together  the  scattered  disciples  into  one  body  and  to  fill  that 
body  with  His  own  presence,  and  to  work  through  that  body  the 
evangelization  of  this  dark  world  in  which  we  live. 

I want  to  say  again,  with  all  the  earnestness  that  I possess, 
“Search  the  Scriptures.”  I remember  giving  a series  of  lectures 
where  the  professors  and  students  attended,  and  one  man  came  up 
to  me  afterward  and  said,  “I  have  studied  Cheyne  and  Driver,  and 
other  men,  on  the  Old  Testament,  but  I would  give  worlds  if  I could 
see  the  truth  as  you  seem  to  see  it.”  That  was  a professor  in  one 
of  the  great  universities.  I believe  in  bringing  to  the  student  the 
results  of  a critical  study  of  the  Bible,  but  I do  not  believe  in  show- 
ing the  process  by  which  you  arrive  at  such  conclusion.  I think 
that  is  the  bane  of  teaching.  Make  clear  and  plain  what  your  mean- 
ing is. 


CONFERENCE  OF  EDITORS 


Why  the  Religious  Weekly  Press  Should  Give  an  Ade- 
quate Treatment  of  Missionary  Problems 

The  Kind  of  Articles  Calculated  to  Do  the  Most  Good 
in  Educating  and  Inspiring  the  Church 

The  Attitude  of  the  Secular  Press  Toward  Missionary 
Interests 

How  to  Interest  the  Secular  Newspapers  in  Missions 


WHY  THE  RELIGIOUS  WEEKLY  PRESS  SHOULD  GIVE 
AN  ADEQUATE  TREATMENT  OF  MISSIONARY 
PROBLEMS 

MR.  JOHN  W.  WOOD,  THE  SPIRIT  OF  MISSIONS,  NEW  YORK 

It  is  not  so  easy  to  discuss  such  a deep  topic  as  this  as  it  might 
have  been  ten  or  fifteen  years  ago.  So  far  as  my  experience  goes, 
the  weekly  religious  press,  not  only  of  our  own  Communion,  but  of 
other  branches  of  the  Church,  are  fully  prepared  to  give  as  large  a 
treatment  as  perhaps  they  can  with  the  limitations  of  missionaries 
and  secretaries. 

I am  going  to  point  out  two  or  three  reasons  why  the  weekly 
press  is  especially  responsible  in  this  department.  First,  because 
the  weekly  Church  papers  can  help  to  convince  the  Church  of  the 
real  character  of  its  mission.  I am  sure  that  there  is  no  editor  here 
who  does  not  believe  that  he  should  deal  with  that  as  he  would  with 
other  parish  news.  Sometimes  one  might  be  easily  convinced  that 
the  whole  Church  activity  expends  itself  in  church  suppers,  etc., 
but  there  has  been  a decided  change  in  the  last  few  years.  The  mis- 
sion of  the  Church  in  this  world  is  to  bring  the  world  to  a full 
realization  of  what  Jesus  Christ  and  the  Gospel  mean  for  it.  The 
weekly  press  can  help  to  do  that  better  than  any  other  agency,  except 
the  regular  channels  of  church  worship. 

In  the  second  place,  because  the  weekly  religious  press  can  help 
its  readers  to  understand,  as  perhaps  no  other  agency  can,  that  we 
are  engaged  in  a most  significant  undertaking;  not  to  get  men  to 
change  their  minds,  but  their  lives.  For  we  are  not  in  this  enter- 
prise for  the  purpose  of  establishing  little  congregations  which  may 
consist  of  a few  individuals ; but  while  establishing  those  congrega- 
tions we  are  trying  to  put  into  distant  nations  a new  life,  in  order 
that  we  may  build  up  Christian  nations  throughout  the  world.  No 
doubt  our  missionary  periodicals  sometimes  fail  to  get  this  larger 
point  of  view ; they  are  too  often  content  with  dwelling  on  smaller 
things  of  missionary  experience.  You  can  help  to  correct  this  by 
calling  them  back  to  the  larger  enterprise.  We  should  treat  mis- 
sions in  a large  way,  because  it  can  help  to  interpret  to  the  people 
the  missionary  and  Christian  significance  of  great  political  move- 
ments. There  is  scarcely  anything  that  happens  in  the  world  to-day 
that  has  to  do  with  national  or  international  changes  that  does  not 

589 


590  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

have  some  bearing  upon  the  Kingdom  of  God.  I need  not  take  the 
time  to  explain  this.  The  religious  press  has  proposed  to  interpret 
to  the  people  such  events  as  the  Russo-Japanese  war  and  its  bearing 
upon  God’s  Kingdom. 

Then,  too,  the  weekly  religious  press,  because  of  its  greater 
prestige,  and  I might  say,  with  some  reservation,  its  greater  circula- 
tion, can  secure  articles  from  men  who  would  not  write  for  mission- 
ary journals.  Mr.  McBee  procured  an  article  from  Sir  Mortimer 
Durand,  British  Ambassador  to  the  United  States,  a man  who  has 
studied  missions  on  the  field,  in  which  he  declared  that  it  is  much 
easier  for  a diplomat  to  deal  with  nations  where  missionaries  are 
at  work  than  where  missions  are  unknown,  or  entirely  inefficient. 
You  can  help  to  secure  statements  of  that  kind  from  Christian  states- 
men and  other  officials  who  would  not  write  for  missionary  journals. 

And  then  finally,  because  the  weekly  religious  press  can  print 
a good  many  more  articles  than  the  monthly  missionary  press.  You 
can  take  four  times  as  much  matter.  You  can  familiarize  your  read- 
ers’ minds  by  constant  repetition  of  the  facts  of  the  fields  and  the 
names  of  missionaries  and  the  character  of  the  work  which  they 
are  doing.  You  can  help  them  to  know  the  trials  and  difficulties  and 
achievements  of  the  missionaries,  so  that  when  the  missionary  comes 
home  and  goes  about  among  the  churches,  he  goes  not  as  a stranger, 
but  as  a friend.  Congregations  are  always  more  interested  in  hear- 
ing of  what  they  know  something  about  than  that  of  which  they 
know  nothing. 

I had  it  brought  home  to  me  two  or  three  months  ago,  when 
Dr.  Pott,  of  St.  John’s  College,  Shanghai,  was  in  this  country  to 
secure  money  for  a new  building.  He  went  one  day  to  a country 
place  where  there  was  considerable  wealth  and  preached  an  elo- 
quent sermon  one  Sunday  morning.  After  the  sermon  a wealthy 
woman,  who  was  walking  out  with  the  rector’s  wife,  said,  “I  was 
very  much  interested  this  morning.”  The  rector’s  wife,  thinking 
of  the  possible  large  contribution,  was  on  the  alert  at  once.  “Yes,” 
said  the  wealthy  lady,  “I  was  very  much  interested.  Do  you  think 
Dr.  Pott  could  help  me  get  a Chinese  butler?”  Her  whole  vision 
was  limited  by  her  selfishness.  If  we  can  have  the  press  make  known 
the  facts  and  interpret  the  lives  of  the  missionaries,  I am  sure  that 
we  shall  do  that  which  will  be  for  the  advancement  of  the  Kingdom 
of  God. 


THE  KIND  OF  ARTICLES  CALCULATED  TO  DO  THE 
MOST  GOOD  IN  EDUCATING  AND  INSPIRING  THE 
CHURCH 

THE  REV.  JOHN  BANCROFT  DEVINS,  D.D.,  NEW  YORK  OBSERVER 

Sadly  does  the  Church  need  educating  along  missionary  lines ; 
even  more  sadly  does  the  rank  and  file  of  its  membership  need  in- 
spiring. A newly  interested  mission  worker  who  desired  the  latest 
facts  from  the  office  of  a missionary  secretary  for  a paper  which 
she  was  to  prepare,  said  that  she  had  chosen  a subject  which  was 
sure  to  arouse  to  a high  pitch  the  enthusiasm  of  her  fellow  members 
and  would  be  sure  to  result  in  a larger  offering  from  her  church 
than  had  ever  been  given  before  to  save  the  poor  heathen.  The 
topic  of  her  paper,  she  added  in  her  postscript,  was  “Mission  Fur- 
niture.” 

The  articles  for  religious  periodicals  which  will  meet  the  very 
high  and  praiseworthy  standard  set  by  the  committee  of  this  con- 
ference must  have,  among  other  characteristics,  the  following,  in 
order  that  they  may  inspire  and  educate  the  Church  and  result  in 
the  deeper  and  more  practical  interest  of  its  members. 

1.  The  article  must  be  brief. 

Treatises  would  doubtless  educate  the  church  members,  if  they 
were  ever  read;  but  if  they  were  read,  it  would  hardly  be  fair  to 
call  many  of  them  inspiring.  Readers  do  not  look  for  long  articles 
in  their  religious  papers,  nor  will  many  people  read  an  article  if  it 
contains  more  than  1,500  or  2,000  words.  The  city  editor  of  a 
New  York  daily  advised  all  of  his  young  reporters  to  study  daily, 
carefully,  and  “prayerfully,”  the  story  of  Creation  as  given  in  the 
first  chapter  of  Genesis.  “If  you  were  assigned  to  report  that  occur- 
rence of  more  than  passing  interest,”  he  said  to  the  speaker,  “you 
would  fill  as  many  volumes  as  Moses  does  verses.  Furthermore, 
Moses  uses  words  which  can  be  translated  chiefly  into  Anglo-Saxon 
monosyllables,  while  you  would  use  as  many  polysyllables  as  the 
Greek  and  Latin  languages  would  suggest.”  The  only  answer  pos- 
sible was  this : “Moses  was  evidently  working  on  a salary,  while  I 
am  receiving  space  rates.” 

2.  The  article  must  be  attractive. 

The  first  paragraph  usually  is  the  hardest  to  write ; but  if  the 
writer  fails  there  he  need  not  waste  his  time  in  adding  other  para- 

591 


592  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

graphs,  for  nobody  else  will  waste  his  time  in  reading  them.  First 
impressions  may  not  be  best  in  love-making,  but  they  settle  the  ques- 
tion for  most  newspaper  readers.  Having  found  it  difficult  to  begin 
an  article,  writers  often  find  it  well  nigh  impossible  to  stop.  Having 
told  all  that  they  know,  they  begin  to  add  morals ; they  leave  nothing 
to  the  imagination  of  their  readers.  The  force  of  what  they  have 
written,  which  the  reader  wished  to  know,  is  impaired,  if  not  de- 
stroyed, by  adding  that  which  is  self-evident.  Writers  sometimes 
fall  into  a passion,  or,  what  is  worse,  into  tears,  if  their  glowing 
periods  are  reduced  to  a simple  statement  of  facts ; if  some  of  their 
numerous  adjectives  are  omitted,  or  if  their  statues,  which  seem 
to  them  well  nigh  perfect,  appear,  when  unveiled,  minus  an  ear,  or 
a foot,  or,  what  is  more  probable,  lacking  both  head  and  feet.  The 
fatal  first  paragraph  and  those  containing  the  moral  have  fallen 
under  the  blow  of  the  editor’s  blue  pencil,  an  operation  which,  though 
painful,  has  helped  to  make  many  a writer’s  reputation. 

3.  The  article  must  be  informing. 

The  manager  of  a newspaper  syndicate,  in  giving  instructions 
to  a world  traveler,  said  that  the  articles  submitted  must  not  contain 
news,  nor  have  a political  bias,  nor  be  descriptive,  nor  have  a relig- 
ious twist,  nor  be  argumentative.  He  had  a reason  satisfactory  to 
himself  for  each  suggestion,  but  about  all  that  was  left  for  the  trav- 
eler to  do  was  to  write  an  article  upon  the  use  of  “Quill  Toothpicks 
by  the  Filipinos,”  a subject  based  upon  imagination  rather  than 
facts.  Unlike  this  article  must  be  those  which  will  benefit  the  Chris- 
tian Church  and  inspire  her  members ; they  desire  information. 
Helpful  articles  must  contain  certain  facts,  and  facts  which  can  be 
relied  upon  absolutely.  The  young  British  officer  who  telegraphed 
from  South  Africa  that  a certain  engagement  between  his  command 
and  a Boer  contingent  was  the  bloodiest  battle  in  the  nineteenth 
century  had  evidently  not  been  at  Waterloo  or  Gettysburg;  the 
nearness  of  the  conflict  in  which  he  was  personally  interested  had 
somewhat  impaired  his  perspective.  The  expression,  “the  greatest 
ingathering  on  record,”  or  “the  most  remarkable  conversion  ever 
witnessed,”  are  liable  to  the  same  criticism.  To  quote  from  my 
friendly  city  editor,  “Until  you  have  been  everywhere,  be  careful 
of  your  comparatives.”  And  again  : “Be  economical  of  your  superla- 
tives. If  you  use  them  when  speaking  of  one  of  the  subjects  of  the 
Queen,  what  will  you  have  left  to  use  when  you  wish  to  refer  to  the 
sovereign  herself?” 

4.  The  article  must  be  truthful. 

May  I relate  a personal  experience?  It  was  my  pleasure,  some 
years  ago,  to  report  a religious  meeting  for  three  papers  in  New 
York.  A discussion  of  vital  importance  to  the  Presbyterian  Church 
was  promised.  The  lines  were  closely  drawn  and  the  feeling  was 
intense.  The  day  before  the  meeting  I went  to  the  editorial  offices 
for  instruction.  Mr.  A.  said:  “We  want  a fair  report,  but  you 


THE  KIND  OF  ARTICLES  CALCULATED  TO  DO  MOST  GOOD  593 

know  we  publish  a conservative  paper,  and  our  space  is  limited. 
Give  us  all  that  is  said  by  the  conservative  leaders.  Of  course,  the 
others  must  be  treated  fairly,  but  we  shall  not  have  space  for  any 
of  the  addresses  on  that  side ; give  us  a fair  report,  however.”  Mr. 
B.  said:  “We  want  a fair  report,  but  you  know  we  publish  a liberal 
paper,  and  our  space  is  limited.  Give  us  all  that  is  said  by  the  liberal 
leaders.  Of  course,  the  others  must  be  treated  fairly,  but  we  shall 
not  have  space  for  any  of  the  addresses  on  that  side ; give  us  a fair 
report,  however.”  Mr.  C.  said : “We  want  an  absolutely  impartial 
report.  Give  the  leading  speeches  on  both  sides  as  fully  as  possible, 
and  mention  every  speaker  who  takes  part  in  the  discussion.  We 
want  a true  picture  of  the  debate  in  your  report.  On  the  editorial 
pages  we  shall  express  our  opinion  of  the  arguments  advanced,  but 
your  report  should  be  absolutely  colorless.” 

Many  articles  on  missions  strike  one  who  has  visited  mission 
fields  as  resembling  the  reports  desired  by  Mr.  A.  and  Mr.  B.  They 
contain  what  the  writers  and  speakers  think  the  editors  and  the 
readers  wish  to  know.  The  Filipino  boy  who  lied  to  his  American 
teacher  explained  his  action  later : “I  thought,  miss,  you  would  be 
pleased,  if  I told  you  what  I did.  I thought  that  was  what  you 
wanted  to  know.”  The  editorial  page  is  the  place  for  opinions ; arti- 
cles, speeches,  and  reports  of  meetings,  should  be  absolutely  color- 
less— that  is,  truthful.  The  mission  pastor  in  a city  church  was  told 
by  the  officer  who  introduced  him:  “Say  all  the  encouraging  things 
to-night  that  you  can  think  of.  If  you  tell  the  truth  as  you  and  I 
know  it,  the  people  will  feel  blue  and  will  give  a small  offering,  and 
we  need  a lot  of  money  this  year.”  I should  like  to  hear  a few  speak- 
ers of  this  Convention  tell  the  whole  truth  about  some  ot  their 
experiences  as  I know  them ; but  they  will  not  do  so,  for  fear,  I 
presume,  that  they  will  be  considered  martyrs,  appealing  for  sym- 
pathy, or,  what  is  more  probable,  that  if  the  hardships  of  mission  life 
were  depicted  truthfully  it  might  make  it  difficult  to  secure  mis- 
sionary recruits. 

5.  The  article  must  have  a present-day  interest. 

When  one  begins  to  read  a paragraph  about  Buddha  meditating 
under  the  Bo  tree,  both  the  sage  and  his  biographer  are  generally 
left  in  the  shade,  and  the  page  of  the  paper  is  turned  to  read  about 
something  which  has  taken  place  since  the  last  issue  was  printed. 
Altogether  too  much  time  is  consumed  by  writers  in  narrating  his- 
tory, which  would  better  be  found  in  missionary  libraries.  It  is  not 
necessary  in  newspaper  articles  to  give  the  history  of  Confucius 
every  time  one  writes  about  China.  The  issue  of  the  Russo-Japa- 
nese war  has  more  to  do  with  the  birth  of  the  new  China  than  any- 
thing relating  to  the  teachings  of  either  Confucius  or  Jesus. 

6.  The  article  must  picture  real  life. 

The  Master  could  have  described  the  sensations  experienced  by 
those  who  have  fallen  into  sin  and  afterward  repented  and  turned 


594  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 


to  God.  He  could  have  told  how  the  Heavenly  Father  grieves  over 
the  erring  and  longs  to  have  them  return  to  Him ; but  who  would 
exchange  that  ethical  teaching,  beautiful  though  it  would  have  been, 
for  the  parables  of  the  Lost  Coin  and  the  Lost  Sheep  and  the  Lost 
Son?  One  does  not  need  to  fill  his  articles  with  stories  alone;  but 
he  will  grip  his  hearers  most  tightly  who  follows  in  this  respect  most 
closely  the  example  of  the  Master.  Some  of  the  incidents  of  a day 
in  a mission  school ; the  story  of  the  struggle  of  a single  convert ; 
the  experiences  of  preacher,  or  teacher,  or  physician,  or  student, 
or  patient,  told  simply  and  briefly,  may  do  more  good  than  a volume 
of  essays,  however  learnedly  written,  upon  the  ethics  of  so-called 
false  faiths.  One  would  do  well  also  to  use  a camera  judiciously 
in  preparing  missionary  and  educational  articles.  Eyegate  as  well 
as  eargate  should  be  approached  and  entered.  An  article  interesting 
from  its  contents  will  be  doubly  valuable  if  properly  illustrated. 

But  does  someone  ask,  “Having  painted  your  ideal,  why  do 
you  not  embody  it  in  your  own  publication?”  This  is  a fair  ques- 
tion. For  more  than  a year  the  paper  which  I represent  has  set 
aside  weekly  from  two  to  four  pages  for  articles  dealing  exclusively 
with  the  work  of  the  Boards  of  the  Presbyterian  Church  and  the 
Young  Men’s  and  Young  Women’s  Christian  Associations  at  home 
and  abroad.  Much  of  this  matter  is  furnished  by  officers  of  the 
respective  Boards  and  Associations,  but  a good  deal  of  it  comes 
from  special  correspondents  whose  acquaintance  was  made  in  the 
mission  fields.  The  latter  was  written  for  its  use.  That  which  comes 
from  the  offices  of  the  Boards  consists  mainly  of  letters  or  extracts 
from  letters  received  from  missionaries  without  thought  of  publi- 
cation. Grateful  as  we  are  for  the  assistance  given  by  the  over- 
worked secretaries,  it  seems  to  me  that  every  large  board  of  the 
Churches  could  profitably  employ  an  editorial  secretary,  who  would 
do  with  the  mass  of  material  coming  to  the  office  what  the  copy 
editor  of  a newspaper  does  with  the  volume  of  correspondence  which 
comes  over  the  wires,  or  is  submitted  by  writers  and  reporters  day 
by  day,  namely,  condense,  amplify,  or  change  to  make  readable 
articles,  which  should  be  sent  out  in  duplicate  to  all  of  the  denomi- 
national papers,  as  the  Associated  Press  sends  its  matter  to  all  of  its 
clients,  or  as  special  articles,  similar  to  those  prepared  by  metropoli- 
tan newspaper  correspondents  every  night,  are  suited  to  the  needs  of 
the  paper  in  which  they  are  printed.  In  times  of  special  stress,  like 
that  which  now  overshadows  China,  our  secretaries  furnish  readable 
articles  which  are  sent  to  both  the  secular  and  the  religious  press. 
But  what  is  done  now  might  be  done  regularly  and  with  profit,  both 
to  the  boards  and  to  the  churches. 

To  sum  up,  editors  of  religious  papers  welcome  articles  that 
have  these  characteristics  : brevity,  attractiveness,  information,  truth- 
fulness, present-day  interest,  and  realism.  It  is  fair  to  add,  in  closing, 
that  the  writers  of  such  articles  are  usually  born;  but  unlike  the 


THE  SECULAR  PRESS  AND  MISSIONARY  INTERESTS  595 


poets,  they  may  be  made,  if  the  editors  have  sufficient  time  and 
patience,  and  the  writers  have  patience  and  teachable  minds.  That 
many  of  the  latter  have  these  qualities  is  shown  by  the  excellent 
articles  which  appear  in  many  of  our  esteemed  contemporaries. 


THE  ATTITUDE  OF  THE  SECULAR  PRESS  TOWARD 
MISSIONARY  INTERESTS 

COLONEL  F.  P.  SELLERS,  BROOKLYN  DAILY  EAGLE 

I regard  it  as  a great  honor  to  be  invited  to  this  Convention  and 
to  take  part  in  this  conference,  not  so  much  for  myself  as  for  the 
influential  and  widely-known  paper  which  I represent.  I will  be 
forgiven,  I hope,  if  for  a moment  I make  what  may  be  deemed  a 
personal  application  of  my  subject.  It  is  a wide  and  somewhat 
elastic  one.  The  daily  newspaper,  so  far  as  my  observation  goes,  is 
always  friendly  to  all  that  tends  to  the  best  things  and  to  the  uplift 
of  an  individual  or  a community.  No  secular  paper  is  wise  if  it  pur- 
sues the  policy  that  there  is  no  news  in  the  doings  of  those  who  are 
trying  to  advance  the  Kingdom  of  Christ.  There  is  nothing  distinct- 
ively secular.  All  that  promotes  the  welfare  of  mankind  is  good, 
and  good  is  from  God.  Thus  arguing,  there  is  nothing  distinctively 
missionary.  All  effort  for  the  uplift  of  man,  be  he  a dweller  in  our 
cities  or  towns,  or  a denizen  of  the  islands  of  the  sea,  is  encouraged. 
All  men,  red  or  yellow,  black  or  white,  are  God’s  creatures,  and  worth 
the  saving;  and  it  all  takes  the  missionary  spirit,  for  without  that 
spirit  nothing  will  be  accomplished  that  is  worth  the  doing.  The 
editor  in  his  chair  in  the  secular  newspaper  office,  no  less  than  the 
man  who  occupies  the  editorial  chair  in  a so-called  religious  news- 
paper office,  is  doing  missionary  work,  and  he  is  anxious  that  his 
pen  shall  be  influential  toward  that  which  he  believes  to  be  the  right. 

The  attitude  of  the  secular  press  toward  religious  life  and  effort 
has  undergone  a wonderful  change  within  the  last  twenty  years. 
There  was  a time  when  the  secular  paper  did  not,  would  not,  or  could 
not,  find  room  in  its  columns  for  much  religious  matter ; but  it  found 
out  in  the  course  of  time  that,  if  it  meant  to  cater  to  the  reading 
public  in  the  full  sense,  it  must  publish  the  news  in  the  religious 
field.  Out  of  this  field  it  got  much  that  was  valuable  from  the  selfish 
standpoint,  if  it  can  be  so  called,  of  commercial  interest,  and  it  found 
that  there  was  revenue  in  it.  But  this  is  a low  plane  upon  which 
to  place  the  interest  of  the  secular  paper ; for  it  must  be  said,  in 
order  that  the  full  truth  may  find  its  place,  that  it  principally  desired 
to  give  the  public  what  it  wanted  to  read.  Therefore  missionary 


596  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

interests  and  the  work  of  the  missionaries,  at  home  and  abroad, 
settlement  work,  movements  like  the  one  now  holding  its  fifth 
Convention  in  this  city,  were,  and  will  continue  to  be,  encouraged 
by  the  best  papers  in  the  daily  and  weekly  class.  The  average  editor 
has  very  little  patience  with  strings  of  adjectives  giving  a clergy- 
man’s own  opinions  of  himself,  but  he  is  not  at  all  slow  in  fully 
acknowledging  the  man  or  the  movement  that  is  doing  something. 
The  editor  does  not  stop  to  see  whether  he  can  agree  with  what  the 
man  says,  or  his  methods  of  doing  his  work.  He  tries  to  see  results, 
and  whatever  is  for  betterment,  of  that  he  is  willing  to  be  a champion. 
He  has  shown  it  all  over  this  land,  and  the  secular  press  is  quite  as 
ready  to  denounce  and  cry  out  against  a wrong  as  the  speaker  from 
the  pulpit  or  the  public  platform. 

From  my  own  standpoint  of  observation,  the  secular  press  does 
more  good  to  the  masses,  and  will  do  more  good  in  the  way  of 
reaching  non-churchgoers,  than  a strictly  religious  paper,  which 
only  church  people  and  Christians  read,  possibly  can.  The  secular 
paper  is  really  the  only  one  that  publishes  sermons  in  anything  like 
their  entirety,  or  in  any  variety.  To  this  extent  it  is  a missionary 
agent,  for  the  secular  paper  reaches  the  people  in  a way  that  a re- 
ligious organ  cannot. 

I have  long  been  firmly  of  the  belief  that  the  cause  of  Christ 
and  that  of  religion  generally,  has  an  equal  right  with  the  circus,  the 
theater,  or  any  other  feature  of  the  daily  life  of  the  city  or  town, 
to  use  printer’s  ink  in  making  its  announcements.  Ministers  should 
not  be  too  dignified  or  too  conservative  to  recognize  this,  particularly 
those  ministers  who  are  doing  something  to  move  things  along.  A 
particular  friend  of  mine,  known  the  country  and  world  over,  a man 
who  in  a great  Western  city  wields  a powerful  pulpit  and  religious 
and  educational  influence,  at  one  time  nearly  disrupted  his  board 
of  trustees  by  putting  a large  placard  on  the  door  of  the  main  en- 
trance of  his  church,  announcing  the  theme  of  the  coming  Sunday’s 
sermons.  This  placard  was  so  large  that  it  could  be  seen  at  a long 
distance  up  and  down  the  important  thoroughfare  on  which  the 
edifice  was  located.  In  addition  to  this  announcement  he  placed  in 
two  or  three  of  the  influential  daily  newspapers  of  the  city  a well- 
displayed  advertisement,  telling  what  was  going  to  engage  the 
thought  of  the  minister  on  Sunday  and  in  effect  extending  a cordial 
invitation  to  all  to  attend  the  services.  The  consequence  of  all  this 
was  that  instead  of  talking  to  a rather  contracted  audience,  he  began 
to  preach  to  multitudes,  so  that  it  became  necessary  to  go  early  to 
get  a seat.  The  trustees  were  won  over  to  the  side  of  the  pastor  on 
the  publicity  question,  and  he  can  now  do  anything  he  pleases  in 
that  direction,  and  the  trustees  are  glad  to  foot  the  bills.  I doubt 
if  these  same  once  terribly  conservative  officers  would  now  object 
to  a placard  on  the  front  of  the  pulpit.  This  was  certainly  mission- 
ary enterprise,  and  a literal  fulfilment  of  the  command,  “Go  out 


HOW  TO  INTEREST  SECULAR  NEWSPAPERS  IN  MISSIONS  597 

into  the  highways  and  hedges,  and  compel  them  to  come  in,  that  my 
house  may  be  filled.” 

You  will  pardon  me  if  I have  wandered  a little  from  the  straight 
line  of  my  subject,  but  my  aim  has  been  to  show  that  the  press  is 
kindly  disposed  toward  all  things  that  go  for  betterment.  To  so 
evident  an  enterprise  for  good  as  the  foreign  mission  movement,  the 
press  has  shown  itself  willing  to  give  considerable  space.  It  could 
not  help  but  see  news  in  the  fact  that  under  the  inspiration  of  the 
Student  Volunteer  Movement  young  men  all  over  the  world  were 
coming  forward  and  pledging  themselves  to  sacrifice  all  else  in  order 
that  the  Gospel  might  be  taken  to  the  ends  of  the  earth.  The  press 
has  no  warrant,  to  my  mind,  in  avoiding  the  publication  of  news 
concerning  such  a widespread  Movement  as  that  represented  by 
the  Convention  now  in  session  in  this  Southern  city.  Give  the  press 
the  items  in  condensed  but  comprehensive  form,  and  I am  certain 
none  of  them  will  be  thrown  away.  They  may  undergo  some  editing, 
which  is  the  privilege  of  the  men  who  handle  them,  but  there  will 
be  nothing  left  out  that  will  help  the  good  cause  or  causes  along. 

All  men  who  are  working  for  the  Kingdom  of  God  and  the 
uplift  of  men,  whether  here  or  in  Kamchatka,  in  China,  Oklahoma, 
Japan,  or  Salt  Lake  City,  in  the  islands  of  the  sea,  or  the  cities 
of  America,  have  a right  to  be  heard,  and  the  missionary  interests 
everywhere  form  so  large  a part  of  this  endeavor  that  they  must 
be  treated  with  liberal  newspaper  consideration. 


HOW  TO  INTEREST  THE  SECULAR  NEWSPAPERS  IN 

MISSIONS 

MR.  J.  A.  MACDONALD,  THE  TORONTO  GLOBE 

It  would  be  good  for  us  and  for  our  newspapers,  if  you  could 
give  us  good  stuff,  if  you  secretaries  could  help  interest  the  secu- 
lar papers  in  these  better  things.  It  will  be  useful  for  us  and  for 
you  to  interest  the  secular  newspapers.  You  can  help  in  this,  first 
by  giving  our  representatives  good  news  items  when  they  call.  The 
editors  of  religious  newspapers  are  next  to  the  secretaries ; they  get 
things  that  we  secular  editors  cannot  get.  Do  not  save  it  up  for  a 
“scoop”  for  yourselves.  The  secular  newspaper  will  certainly  appre- 
ciate it.  You  can  do  that,  if  you  will,  and  that  would  interest  the 
secular  papers.  I know  quite  well  the  difficulty  you  have  in  making 
religious  journalism  go.  I had  five  years  of  it,  and  know  how  secular 
newspapers  have  come  in  and  got  your  news  away  from  you. 

You  can  do  something  else.  You  can  teach  the  missionary 
boards  and  secretaries  a little  sense  as  to  the  news  value  of  mis- 


598  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

sionary  items.  I know  these  missionary  boards  and  officials ; they 
are  altogether  respectable  and  useful  members  of  society,  but  they 
do  regard  a reporter  of  the  secular  press  as  a nuisance.  Of  course, 
many  of  them  do  not ; there  are  a few  here.  But  they  usually  say, 
“No,  we  have  no  news  to-day.”  I have  been  in  the  office  when  a 
representative  of  a newspaper  came  in.  “Anything  new?”  “No.” 
And  I knew  that  there  was  the  best  sort  of  a newspaper  story  right 
there ; but  it  went  into  the  drawer,  and  stayed  there  three  weeks, 
until  the  whole  matter  was  sent  down  to  the  monthly  paper  of  the 
Church  and  buried.  Anything  that  is  of  human  interest  is  news. 
A man  said  to  me,  “I  am  going  to  quit  ‘The  Globe,’  because  it  is 
giving  out  all  this  slush  of  the  Torrey-Alexander  meetings.”  We 
gave  from  two  to  five  columns  a day  to  those  meetings,  and  that 
man  objected.  I said  to  him,  “Put  up  any  sort  of  a meeting  in  that 
hall,  and  if  you  will  fill  that  hall,  afternoon  and  evening,  I will  give 
you  from  three  to  five  columns.”  Those  things  that  have  human 
interest  the  people  want  and  need. 

I will  tell  you  another  thing.  Put  a secular  newspaper  man  on 
the  board.  Get  up  a discussion  in  the  meeting.  It  may  not  be  the 
best  thing,  but  it  will  turn  that  board  meeting  into  good  newspaper 
stuff.  The  minutes  of  the  secretary  are  useless  for  copy.  A good 
newspaper  man  on  the  board  is  worth  five  D.D.’s. 

There  is  one  thing  more.  Train  these  friends  of  missions;  it  is 
your  business,  as  religious  editors,  to  train  them  to  appreciate  even 
a little  what  is  done  for  them  bv  the  secular  newspapers.  Dr.  Rob- 
son has  said,  in  the  conference  for  pastors,  that  the  secular  news- 
papers do  not  understand  the  bearing  of  events  on  the  Kingdom 
of  God.  I do  not  suppose  we  do,  but  we  do  not  understand  sports 
or  anything  else.  We  make  the  best  face  of  it  we  can.  Inform 
them  that  we  are  not  as  bad  as  they  think  we  are.  We  want  to  get 
a good  story  of  life  as  they  see  it. 


DISCUSSION 

Dr.  Herbert  Lanicester,  London. — I should  like  to  say  that  I 
am  only  a representative  of  a missionary  society,  but  I am  the  radical 
member  of  that  board.  I think  I can  agree  with  the  last  speaker. 
Some  months  ago  I sent  an  article  around  to  “The  Times,”  and  got  a 
letter  from  them  saying  they  were  glad  to  get  it.  That  made  me 
feel  that  we  missionary  secretaries  do  not  value  the  power  of  the 
press.  Every  month  we  publish  three  columns  of  carefully  selected 
news,  printed  in  the  way  in  which  we  think  the  press  would  like 
to  have  it.  It  is  missionary  news,  and  a large  number  of  papers 
throughout  the  country  print  it.  But  we  are  feeling  more  and  more 


DISCUSSION 


599 


that  we  must  keep  in  touch  with  the  secular  press.  Very  often  we 
get  news  before  the  government  does,  sometimes  before  the  Foreign 
Office.  I suppose  many  here  are  editors  of  missionary  magazines. 
I have  been  struck  with  the  importance  of  keeping  the  missionary 
editor  in  touch  with  the  home  department.  There  is  one  difficulty, 
though;  we  may  hand  news  to  some  editors  and  we  are  not  quite 
clear  what  it  will  be  like  when  we  next  see  it. 

The  Rev.  George  Robson,  D.D.,  Edinburgh. — I am  very  sorry 
that  I was  late  and  did  not  hear  the  whole  of  this  discussion.  With 
regard  to  this  subject,  I must  say  that  I am  in  hearty  accord  with 
all  which  has  been  said.  With  regard  to  my  own  periodical,  I would 
like  to  say  this : That  it  has  a paid-for  circulation  of  140,000  a 
month,  and  that  it  is  a commercial  undertaking  of  such  importance 
that  when  the  contract  has  run  out  there  is  a keen  competition  to 
get  hold  of  it.  I wish  to  say  that  there  are  some  missionary  periodi- 
cals which  are  read.  There  is  one  little  fact  which  I should  like  to 
mention,  which  I came  across  about  two  months  ago  in  the  paper 
of  the  Paris  Missionary  Society,  indicating  that  on  the  Continent 
the  readers  of  the  secular  press  are  recognizing  the  important  part 
which  missions  are  playing  in  the  political  affairs  of  the  world.  The 
fact  was  this,  that  within  the  course  of  one  month,  quite  independ- 
ently of  one  another  and  without  the  knowledge  of  the  others,  the 
representatives  of  four  leading  French  journals  called  at  the  office 
of  the  Foreign  Missionary  Society  to  get  information  about  Protest- 
ant missions.  That  seemed  to  me  a most  significant  indication  of 
progress.  I entirely  sympathize  with  what  has  been  said  as  to  the 
duty  of  the  officials  of  the  Church  doing  all  that  they  can  to  interest 
the  editors  of  the  secular  press  and  help  them  in  their  important  work 
by  supplying  them  with  the  most  important  news  of  a kind  that  the 
weekly  and  daily  newspaper  will  print,  and  in  the  form  in  which  they 
are  most  likely  to  insert  it.  I can  heartily  say,  with  Dr.  Lankester, 
that  the  papers  of  London  are  all  of  them  manifesting  a greater 
interest  in  missions.  I believe  that  all  of  our  mission  boards  ought 
to  make  a point  of  having  some  one  who  will  have  access  to  the 
most  recent  information  and  will  not  be  afraid  of  destroying  the 
interest  of  the  monthly  periodical  by  sending  its  news  to  the  weekly 
papers ; as  you  cannot  put  into  the  weekly  papers  the  longer  articles 
that  would  appear  in  the  monthly  magazines. 

Mr.  D.  D.  Thompson,  Northwestern  Christian  Advocate, 
Chicago. — Religious  papers  would  be  better,  if  they  could  get  the 
right  kind  of  help  from  secretaries.  But  they  are  like  a great  many 
business  managers  of  the  daily  press ; they  do  not  know  news 
when  they  see  it.  I know  one  of  these  managers  who  saw  a rail- 
road accident  in  which  forty  people  were  hurt  and  never  said  a 
word  to  the  editor  when  he  got  to  the  office.  When  the  editor  found 
it  out  for  himself,  he  asked  him  why  he  had  not  told  him  of  it.  He 
replied  that  he  had  never  thought  of  it.  The  missionary  secretaries 


600  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

of  our  Churches  throughout  the  world  receive  news  that  the  news- 
papers would  be  glad  to  get,  but  they  do  not  know  that  it  is  news. 
I told  Secretary  Taft  once  that  we  had  coming  into  our  office  more 
information  of  what  was  going  on  in  different  parts  of  the  world 
than  I believed  he  had.  I told  him  of  one  or  two  things  that  we 
knew,  of  which  he  had  not  heard. 

The  secular  newspapers  in  Chicago  send  reporters  to  the  offices 
of  religious  papers,  and  there  is  scarcely  a day  in  the  week  that  the 
reporters  do  not  get  some  news  from  us.  They  appreciate  it,  but 
they  want  news.  If  the  secretaries  would  make  up  a lot  of  news  out 
of  the  valuable  correspondence  that  they  get,  and  not  hold  it  to  send 
as  separate  articles,  it  would  help  wonderfully  so  far  as  keeping 
up  missionary  interests  and  increasing  missionary  influence  is  con- 
cerned. But  it  needs  to  be  written  in  a very  interesting  style,  and 
should  be  entertaining  information.  I have  no  doubt  that  every  mail 
brings  into  the  missionary  office  of  the  Church  to  which  I belong 
something  that  would  be  of  immense  interest  and  inspiration  to  our 
Church ; but  it  is  all  attended  to  in  routine  business  and  goes  into  a 
pigeon-hole.  The  secretaries  ought  to  help  us  to  help  them  in  our 
way.  I am  sure  that  if  they  did  that  with  us,  the  religious  papers 
could  help  the  secular  newspapers  to  increase  their  interest;  for 
I think  a great  many  of  them  want  to  print  a great  deal,  if  they 
could  only  get  it  in  the  right  shape. 

The  Rev.  H.  A.  Bridgman,  The  Congregationalist,  Boston. 
— I have  been  thinking  how  little  the  religious  papers  have  come 
in  for  their  share  of  the  taffy.  They  have  been  proffering  us  sym- 
pathy ; but  I am  going  to  stand  up,  as  has  Brother  Thompson,  for 
religious  journalism.  I do  not  believe  that  the  missionary  journal 
is  a bore.  I do  not  believe  that  the  religious  papers  have  been 
entirely  undermined,  and  I think  there  is  as  good  hope  for  them 
now  as  there  has  been  in  the  past.  There  are  just  two  things  the 
matter  with  my  own  paper.  One  is,  I am  not  personally  interested 
enough  in  the  aggressive  Christian  movements  of  the  time,  and  I 
came  to  Nashville  to  be  enthused  more  than  I am.  I do  not  mean 
to  say  that  I am  entirely  indifferent,  but  I want  more  interest.  I 
want  to  have  my  paper  filled  with  missionary  intelligence  and  pur- 
pose and  enthusiasm.  It  will  not  be  so  unless  I am  alive  with  mis- 
sionary fervor.  The  second  point  is,  use  all  your  influence  to  get 
and  distribute  your  news.  We  cannot  get  to  the  secretaries  all  the 
time.  We  should  have  better  news  connection  with  foreign  agen- 
cies. We  should  bring  it  in  more  promptly.  I have  come  down 
here  in  order  to  be  a better  newspaper  man. 


CONFERENCE  OF  PASTORS 


The  Pastor  a Student  of  Missions 
Financial  Possibilities  of  a Church 
The  Montclair  Plan 

The  Pastor’s  Responsibility  in  Directing  the  Mission 
ary  Life  of  His  People 

Points  to  be  Emphasized  in  Developing  the  Mission 
ary  Interests  of  the  Congregation 


THE  PASTOR  A STUDENT  OF  MISSIONS 


BISHOP  E.  R.  HENDRIX,  D.D.,  KANSAS  CITY,  MO. 

The  pastor  and  the  missionary  have  the  same  commission. 
Our  Lord  did  not  give  two  commissions ; and  you  and  I are  not 
called  to  preach  at  all  if  we  are  not  under  the  great  commission,  the 
very  commission  under  which  the  missionary  feels  himself  to  be 
called  and  under  which  he  is  seeking  to  do  the  will  of  God.  This 
relegating  the  whole  question  of  missionary  work  to  the  men  who 
happen  to  be,  in  the  providence  of  God,  in  the  field,  is  cowardice. 
Under  what  commission,  I pray  you,  are  you  and  I at  work?  The 
command  is  ours,  “Go  ye  into  all  the  world,  and  preach  the  gospel 
to  every  creature.”  That  is  our  commission,  not  a roving  commis- 
sion to  do  as  we  please.  Have  we  got  our  eye  set  on  our  own  com- 
fort? Is  that  the  port  for  which  we  are  steering?  Are  we  addressing 
all  our  energies  to  that  end?  The  question  of  our  immediate  and 
specific  place  God  must  determine.  Livingstone  thought  it  was  China, 
and  prepared  himself  to  go  there.  God  had  work  for  him  in  Africa. 
The  more  specific  part  of  the  field  God  must  determine  in  His  provi- 
dence; but  every  man,  called  to  preach,  is  called  under  this  great 
commission  to  give  the  Gospel  to  all  the  world.  He  becomes,  there- 
fore, a student  of  missions  as  he  becomes  a student  of  the  commis- 
sion ; and  upon  his  knees  this  should  be  a daily  theme  of  inquiry, 
the  reach  of  the  commission,  the  nature  of  the  commission,  the  prom- 
ise of  the  Master  in  the  fulfilment  of  the  mission,  the  sense  of  His 
guidance  in  all  the  world  where  that  commission  is  to  find  its  ultimate 
fulfilment. 

Nor  can  the  pastor  be  a man  of  intercession,  if  he  be  not  a 
student  of  missions.  He  cannot  pray  in  the  best  sense  of  the  word, 
save  as  his  eye  is  on  the  last  man  in  the  world,  save  as  his  prayer  is, 
“Thy  kingdom  come.  Thy  will  be  done  in  earth,  as  it  is  in  heaven.” 
This  ministry  of  intercession,  so  essential  to  the  pastor’s  spiritual 
equipment,  takes  him  to  that ; and  he  becomes  a pastor  and  shepherd 
as  Christ  was  with  other  sheep  not  of  His  immediate  fold,  whom 
also  He  must  care  for.  So  that  the  very  mind  of  Christ,  as  we 
exploit  it,  and  as  Paul  exploited  it,  leads  him  to  the  heart  of  God,  of 
that  mystery  hid  from  all  eternity  in  the  very  depths  of  the  God- 
head, that  God  purposes  the  Gospel  for  the  Gentiles  also.  Thus 
prayer,  by  its  reach  and  by  its  marvelous  sympathy  transforms 

603 


604  students  and  the  modern  missionary  crusade 

the  whole  man  and  prepares  him  for  whatever  work  God  has  for 
him  and  whatever  field  God  may  assign  him.  That  is  what 
makes  Paul  great.  Paul’s  greatness  as  a thinker  appears  in  his 
prayers.  There  is  nothing  comparable  to  it.  That  is  where  Paul’s 
reach  goes  out  to  the  wide  field,  to  the  mind  of  God,  and  exploiting 
the  mind  of  God,  he  became  a thinker.  Then  it  was  that  he  became 
a great  preacher;  then  did  he  get  the  mental  force  and  enthusiasm 
that  made  him  the  Apostle  to  the  Gentiles.  That  is  what  will  make 
you  and  me  heroic. 

The  greatest  misfortune  for  any  pastor  is  a commonplace  min- 
istry in  which  he  has  no  energy.  We  have  many  a Great  Eastern 
in  the  mill-ponds,  with  not  water  enough  to  float  them.  What  we 
want  is  to  raise  them  up  and  put  them  out  into  the  great  sea,  launch 
them  out  into  the  depths,  that  they  may  have  field  enough  in  which 
to  perform  the  great  duties  of  their  ministry.  Make  them  heroic. 
Put  them  to  work.  You  know  the  influence  work  has  always  had 
on  literature,  stirring  men’s  minds  to  their  greatest.  You  know 
that  the  Elizabethan  literature  was  born  of  that.  Brethren,  there 
is  no  surcease  from  the  warfare  in  which  we  are  engaged.  The 
ministry  of  God  should  lead  the  minds  of  the  world,  should  fill  them 
with  thoughts  of  God.  No  man  can  make  full  proof  of  his  ministry 
without  this.  His  ministry  is  narrow  and  circumscribed  and  amid 
the  shadows,  until  he  launches  out  on  the  great  thoughts  of  God 
and  on  this  mystery  hidden  in  God  from  the  beginning  of  the  world 
It  required  an  apostolic  mind,  aided  by  the  ministry  of  intercession, 
to  discuss  and  proclaim  this  mystery.  That  made  Paul  great  in 
thought  and  great  in  leadership. 

Then,  again,  it  becomes  a pastor  to  be  a student  of  missions, 
because  as  is  the  pastor,  so  is  the  church.  The  history  of  the  pulpit 
is  the  history  of  the  Church.  Tell  me  who  has  been  the  pastor  in 
a given  church  for  a period  of  years,  and  I will  tell  you  the  history 
of  that  church.  I will  tell  you  its  intellectual  reach ; I will  tell  you 
its  sympathy  with  missions ; I will  tell  you  its  enterprises.  There 
are  men  who  narrow  the  work  of  their  predecessors ; there  are  men 
who  enlarge  the  work  of  their  predecessors.  Is  not  that  true?  Think 
who  was  your  predecessor,  think  of  the  churches  with  which  you 
are  the  best  acquainted,  and  is  it  not  true  that  a history  of  the  pulpit 
is  a history  of  the  Church?  You  have  broadened  men,  or  you  have 
narrowed  them ; you  have  led  them  out,  or  you  have  restrained  them. 
You  have  been  a man  of  vision,  or  you  have  failed  to  see  the  great 
opportunities  of  God  for  yourself  and  for  your  people.  You  have 
not  led  them  into  the  work  of  the  ministry,  you  have  not  counted 
them  as  your  forces,  or  you  have  counted  them  as  your  forces,  when 
you  have  the  joy  of  your  ministry  fulfilled  in  seeing  the  work  that 
has  been  wrought. 

There  is  a pastor  in  Great  Britain  who  has  only  300  in  his  con- 
gregation, but  out  of  those  he  has  thirty-two  who  are  student  vol- 


THE  PASTOR  A STUDENT  OF  MISSIONS  605 

unteers.  Dr.  Mabie,  secretary  of  the  Baptist  Missionary  Union,  visit- 
ing the  field,  found  no  less  than  twelve  of  his  parishioners  at  work. 
Have  you  one  of  your  particular  flock  in  the  field?  And  yet  that 
is  God’s  plan.  You  know  that  back  of  every  missionary  there  has 
been  some  great  throbbing  heart;  and  if  the  missionary  force  has 
diminished,  may  it  not  be  largely  because  the  number  of  pleading 
hearts  is  small?  I shall  never  forget  an  evening  in  the  home  of 
the  present  Bishop  of  Durham,  when  he  was  a professor  in  Cam- 
bridge University,  when  the  first  thing  he  did  was  to  put  me  in 
Charles  Simeon’s  chair  and  bring  me  Charles  Simeon’s  Bible,  show- 
ing how  when  Simeon  was  perplexed  as  to  whether  he  should  be  a 
minister,  he  opened  a page  and  put  his  finger  on  it  and  discovered 
that  it  was  upside  down.  And  he  turned  and  read  the  command 
to  Simon  Peter,  “Go  with  them,  doubting  nothing.”  Simeon  said 
that  was  almost  as  near  his  name  as  anything  found  in  the  Bible. 
Then  he  put  in  my  hand  an  autograph  letter  of  Henry  Martyn  to 
Charles  Simeon,  who  was  the  instrument  of  sending  Henry  Martyn 
to  the  mission  field.  Martyn  was  the  great  pioneer  who  led  the  way 
for  450  graduates  of  Cambridge  University  on  the  mission  field. 
And  I would  place  Charles  Simeon  at  the  very  foundation  of  that 
greatest  missionary  society  in  the  world,  whose  work  in  all  lands 
has  excited  my  admiration,  the  Church  Missionary  Society,  a pastor 
casting  a shadow  into  the  heathen  lands  through  one  of  his  parish- 
ioners. 

Who  was  back  of  William  Carey,  holding  the  ropes,  giving  to 
the  world  that  great  sermon  on  “The  Gospel  Worthy  of  All  Ac- 
ceptation?” Who  made  possible  the  work  of  Carey?  Andrew  Ful- 
ler. Who  was  back  of  John  Williams,  the  apostle  of  the  South  Seas, 
of  whom  it  was  said  that  more  souls  were  brought  to  God  through 
his  ministry  than  that  of  any  man  since  the  apostles  ? Mr.  Wilkes, 
pastor  of  the  Moorfields  Tabernacle.  He  it  was  who  made  possible 
that  great  work  in  the  South  Sea  Islands.  That  is  God’s  work  in 
the  perfecting  of  saints  for  the  work  of  the  ministry;  and  as  we 
catch  that  larger  conception  of  our  ministry,  how  it  lifts  us  and 
gives  us  a purpose  large  enough  to  flood  all  our  lives ! God  enlarge 
our  faith  and  zeal  and  our  sense  of  responsibility  to  Him  and  to  the 
world.  Amen. 


FINANCIAL  POSSIBILITIES  OF  A CHURCH 


THE  REV.  CHARLES  E.  BRADT,  D.D.,  CHICAGO 

One  of  the  greatest  obstacles  to  the  progress  of  the  Kingdom 
of  God  is  the  failure  of  pastors  to  believe  that  the  financial  possi- 
bilities of  the  Church  to  give  to  God’s  work  are  practically  un- 
limited. 

I.  The  possibilities  of  a church  to  give  to  the  work  of  preaching 
the  Gospel  are  not  dependent  upon  the  material  resources  that  the 
church  may  possess  on  its  own  account. 

1.  The  fact  is,  however,  the  Church,  as  a Church,  is  rich  and 
increased  in  goods,  and  has  need  of  nothing.  The  Church  already 
possesses  almost  unlimited  material  resources.  Millionaires  appear 
among  the  sons  of  God.  There  are  5,000  millionaires  in  the  United 
States,  and  many  of  these  are  church  members.  Even  poor  people  of 
Christendom  are  rich.  While  it  is  estimated  that  we  have  3,000,000 
officially  recognized  paupers  in  this  country,  we  have  made  our 
“poor  houses”  like  palaces,  and  even  the  poor  reign  as  kings.  Not- 
withstanding that,  4,000,000  families  in  the  United  States  are  obliged 
to  live  on  $400  per  annum ; two-thirds  of  the  families  of  the  United 
States  have  an  income  of  $1,000  per  annum,  and  one  family  in  every 
twenty  of  our  population  has  an  income  of  over  $3,000  per  annum. 
The  people  of  the  United  States  have  accumulated  $50,000,000,000 
in  the  past  fifty  years.  The  farms  of  this  country  are  worth  $102,- 
000,000,000.  The  farm  products  last  year  sold  for  $6,415,000,000. 
The  hens  laid  $500,000,000  worth  of  eggs  last  year.  The  farm  lands 
of  the  United  States  are  increasing  in  value  at  the  rate  of  $3,400,000 
every  day  and  have  been  increasing  at  that  rate  each  day  for  the 
last  five  years.  We  are  making  money  in  this  country  at  the  rate 
of  $7,000,000  every  twenty-four  hours.  It  is  estimated  that  at  least 
one-fifth  of  the  wealth  of  the  United  States  is  in  the  pockets  of  God’s 
people.  Hence  I say  the  possibilities  of  the  Church  to  give  out  of 
its  abundance  are  practically  unlimited. 

2.  But  if  the  Church  were  poor  in  this  world’s  goods,  poverty 
would  not  necessarily  limit  its  possibilities  to  give  the  Gospel  to  the 
world.  The  Church  is  God’s  agent  in  this  world  to  feed  the  starving 
multitudes  with  the  bread  of  heaven  and  to  preach  the  Gospel  to 
every  creature.  God  is  not  poor;  God  is  rich.  “The  earth  is  the 
Lord’s,  and  the  fulness  thereof ; the  world,  and  they  that  dwell 

606 


FINANCIAL  POSSIBILITIES  OF  A CHURCH  607 

therein.”  “The  silver  is  mine  and  the  gold  is  mine,  saith  the  Lord 
of  hosts,”  “and  the  cattle  upon  a thousand  hills.”  “If  I were  hun- 
gry, I would  not  tell  thee.”  But  he  does  ask  us  and  command  us 
to  take  of  his  bounty  and  feed  the  hungry  world. 

3.  Hence  I say  that  the  financial  possibilities  of  any  Church  of 
Jesus  Christ  for  the  evangelization  of  the  world  are  practically  un- 
limited. This  is  a fact  all  pastors  need  to  know  deep  down  in  their 
souls.  I used  to  say  to  my  Wichita  church:  “Talk  about  a million 
dollars  a year  being  a large  amount  for  the  Presbyterian  Church 
of  the  United  States  of  America  to  give  to  foreign  missions ! Why, 
the  First  Presbyterian  Church  of  Wichita,  Kansas,  could  give  a 
million  dollars  a year  to  foreign  missions,  if  it  would  place  itself  in  a 
right  relation  to  Jesus  Christ,  so  that  He  could  give  through  the 
church.”  I am  very  hopeful  that  the  day  will  come  when  not  only 
that  church,  but  other  churches,  will  give  a million  dollars  a year 
to  foreign  missions.  Jesus  Christ  said  to  His  little  band  of  moneyless 
disciples : “All  power  is  given  unto  me  in  heaven  and  in  earth.  Go 
ye  therefore,  and  make  disciples  of  all  the  nations.  . . . Lo,  I am 
with  you.”  He  it  is  who  said  to  those  same  disciples,  looking  out 
on  the  great  hungry  multitude : “They  need  not  depart ; give  ye 
them  to  eat.”  Yet  at  that  very  time  they  had  only  five  barley  loaves 
and  two  small  fishes.  What  were  they  among  5,000  hungry  men, 
besides  women  and  children ! “Bring  them  hither  to  me.  And  He 
commanded  the  multitude  to  sit  down.”  Now  I can  hear  Thomas, 
just  like  some  modern  saint — elder,  deacon,  or  trustee — who  only  has 
faith  enough  to  take  him  to  heaven  when  he  dies,  but  who  lacks 
faith  to  overcome  the  world  and  establish  the  Kingdom  of  God  in 
the  earth  while  he  lives — I can  hear  Thomas  whisper  to  Peter  and  the 
other  disciples,  as  he  beckons  them  aside : “This  will  never  do. 
The  Lord  is  all  right  when  it  comes  to  preaching  and  telling  us 
about  heaven  and  how  to  get  there ; but  He  does  not  seem  to  under- 
stand the  practical  side  of  life.  He  will  give  away  the  last  crumb 
we  have,  and  we  will  all  go  hungry  out  here  in  the  desert.  Let  us 
go  away  from  this  crowd,  over  on  some  grassy  plot,  and  try  and  get 
the  Lord  to  come  with  us,  while  we  divide  these  five  barley  loaves 
and  two  small  fishes  among  ourselves.”  What  if  they  had  done 
that?  (1)  There  would  not  have  been  enough  to  satisfy  even  the 
twelve  disciples.  (2)  The  multitude  would  have  gone  hungry  and 
would  have  fainted  in  the  wilderness.  (3)  The  Lord  would  not 
have  gone  with  them. 

But  they  did  what  Jesus  wanted  them  to  do.  They  brought  all 
they  had  to  Him.  He  took  those  five  barley  loaves  and  passed  the 
bread  out  to  the  disciples  to  distribute  to  the  multitude ; and  as  they 
distributed,  He  kept  on  making  it  and  passing  it  out,  until  they  had 
all  eaten  and  were  filled.  Then  what?  “Gather  up  the  fragments 
that  remain,”  says  Jesus.  And  they  took  up  twelve  baskets  full— — 
a basket  full  of  fine  bread  for  each  disciple.  They  had  enough  and 


608  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

to  spare  ! Oh,  you  doubting  Thomas,  you  grasping  Judas,  you  figur- 
ing Phillip ! Why  reason  among  yourselves  when  you  have  but  one 
loaf  in  the  ship?  Bring  it  to  Jesus  Christ.  How  many  loaves  had 
you  when  Christ  fed  the  five  thousand?  Five.  How  many  baskets 
full  did  you  take  up?  Twelve.  How  many  loaves  had  you  when 
He  fed  the  four  thousand?  Seven.  How  many  baskets  full  did 
you  take  up?  Seven.  How  is  it  that  you  do  not  understand  that' 
Christ  is  not  dependent  upon  our  material  resources,  but  upon  our 
willingness  to  bring  what  we  have  to  Him  ? In  other  words  : 

II.  The  financial  possibilities  of  a church  to  give  depend  upon 
the  church’s  willingness  to  put  itself  and  all  that  it  has  in  right  rela- 
tion to  Jesus  Christ  and  undertake  at  His  command  to  feed  the 
starving  multitudes  with  the  bread  of  heaven. 

Look  at  Peter  and  those  other  disciples  out  there  on  the  lake 
fishing  all  night  and  catching  nothing.  Why?  They  were  out  of 
harmony  with  Jesus  Christ.  They  had  denied  the  Lord  and  forsook 
Him  and  fled,  and  had  gone  back  to  work  “on  their  own  hook.” 

Some  time  ago  I was  laboring  with  a pastor  of  an  important 
church  to  lead  his  people  out  to  make  an  offering  for  foreign  mis- 
sions, and  he  exclaimed,  in  apparent  disgust : “The  day  of  miracles 
is  past.  I know  how  much  money  my  people  have,  and  I know 
that  they  cannot  afford  to  give  anything  to  foreign  missions.”  That 
pastor  soon  had  a dyspeptic,  soured,  disgruntled  church  on  his  hands. 
He  afterward  sued  his  people  for  his  own  salary,  and  the  Presbytery 
had  to  appoint  a committee  to  adjust  the  financial  difficulties  of  the 
situation.  All  pastors  ought  to  know  the  financial  ability  of  their 
people.  Too  few  of  them  have  any  accurate  knowledge  of  such 
ability.  “How  many  loaves  have  ye?”  “Children,  have  ye  any 
meat?”  Do  not  guess  about  it.  Know  what  your  resources  are. 
That  is  important.  But  whenever  anybody  tells  us  that  our  church, 
or  our  people,  or  ourselves,  cannot  afford  to  give  to  feed  the  starving 
millions  of  heathen  lands,  we  ought  to  know  that  such  a statement 
is  false.  Neither  we,  nor  our  church,  can  afford  not  to  do  it.  It 
does  not  make  any  difference  either,  how  poor  we  find  ourselves, 
or  our  people.  Even  though  we  have  only  a little  meal  in  the  barrel 
and  a little  oil  in  the  cruse,  and  are  going  out  to  get  two  sticks  to 
bake  a little  cake  and  eat  thereof  and  die,  we  should  take  that  first 
and  give  to  feed  the  starving  heathen  multitude.  We  have  already 
tasted  and  seen  that  the  Lord  is  good.  Better  that  we  should  die  than 
that  they  should  not  live.  They  have  never  yet  had  a crumb  of  the 
bread  of  life. 

If  I were  a home  missionary  on  the  Bad  Lands  of  Nebraska, 
or  in  “the  short  grass  country  of  Kansas,”  or  in  the  slums  of  a great 
city,  the  first  thing  I would  teach  the  people  that  professed  to  be- 
lieve in  Jesus  Christ  would  be  to  consecrate  themselves  with  their 
all  to  preach  the  Gospel  to  every  creature.  For  if  we  take  what  we 
have- — much  or  little — and  bring  it  to  Jesus  for  the  feeding  of  the 


THE  MONTCLAIR  PLAN 


609 


world,  there  is  absolutely  no  limit  to  the  possibilities  of  what  we 
shall  be  able  to  give.  There  is  a great  law  here  that  has  a great 
God  of  love  back  of  it. 

“Is  thy  cruse  of  comfort  failing? 

Rise  and  share  it  with  another. 

And  through  all  the  years  of  famine 
It  shall  serve  thee  and  thy  brother. 

For  the  heart  grows  rich  with  giving, 

All  its  wealth  is  living  grain. 

Seeds  which  mildew  in  the  garner, 

Scattered,  fill  with  gold  the  plain. 

God  Himself  shall  fill  thy  storehouse, 

Or  thy  handful  still  renew. 

Scanty  fare  for  one  will  often 
Make  a royal  feast  for  two. 

“Is  thy  burden  hard  and  heavy? 

Do  thy  steps  drag  wearily? 

Help  to  share  thy  brother’s  burden; 

God  will  bear  both  it  and  thee. 

Numb  and  cold  upon  the  mountain, 

Wouldst  thou  sleep  amidst  the  snow? 

Chafe  that  frozen  form  beside  thee, 

And  together  both  will  glow. 

Art  thou  smitten  in  life’s  battle? 

Many  ’round  thee,  wounded,  moan? 

Lavish  on  their  wounds  thy  balsam, 

And  that  balm  will  heal  thine  own. 

“Is  thy  heart  a well  left  empty? 

None  but  God  the  void  can  fill ; 

Nothing  but  a ceaseless  fountain 
Can  thy  ceaseless  longing  still. 

Is  thy  heart  a living  power? 

Self-enthroned,  its  strength  sinks  low. 

It  can  only  live  by  loving ; 

And  by  giving,  love  will  grow.” 


THE  MONTCLAIR  PLAN 

THE  REV.  ABNER  H.  LUCAS,  D.D.,  MONTCLAIR,  N.  J. 

The  addresses  this  afternoon  have  been  appeals  to  ministers 
and  testimony  as  to  what  pastors  can  accomplish.  I am  here  to  bear 
testimony  to  what  a church  may  accomplish,  no  matter  who  its  min- 
ister may  be.  I happen  to  be  in  the  honorable  relation  of  pastor  and 
minister  to  this  church.  I do  not  claim  any  distinguished  part  in 
its  success ; but  I want  to  tell  its  story,  so  simply  that  any  man  may 
feel  that  he  can  go  back  home  and  accomplish  as  much,  or  more, 
than  has  been  accomplished  by  the  Montclair  plan.  This  plan  aims 
to  secure  an  intelligent,  prayerful,  generous  response  to  the  appeals 
of  our  Lord  for  the  extension  of  His  Kingdom  on  the  earth.  The 


6lO  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

aim  is  to  accomplish  that  object  by  an  appeal  that  shall  come  to  the 
individual  as,  first  of  all,  he  is  made  intelligent  concerning  the  King- 
dom of  God  in  some  great  field ; and  as,  secondly,  he  understands 
through  the  study  of  God’s  Word  the  great  purpose  of  His  Redeemer 
and  Master  concerning  the  world ; and  thirdly,  as  out  of  his  own 
consecration  to  the  Master  there  shall  come  any  service  and  money 
that  he  can  give  as  a response. 

Twenty-five  years  ago  this  little  church  of  less  than  250  mem- 
bers concluded  that  it  had  not  caught  the  genius  of  the  missionary 
work.  It  had  feared  the  coming  of  any  appeals  for  the  missionary 
cause,  and  had  attempted  to  close  its  doors  against  every  secretary, 
bishop,  or  pastor,  who  might  come  to  present  anything  in  that  line. 
Certain  consecrated  laymen,  notably  one  man  and  his  wife,  prayed 
together  as  to  the  work  committed  to  them,  saw  the  light,  and  then 
turned  the  whole  tide  of  thought  in  that  little  church.  They  con- 
ceived the  idea  that  if  they  could  bring  into  their  church  some  dis- 
tinguished man  who  would  talk  to  them  about  missions  and  give 
them  an  insight  into  the  great  work,  and  then  go  away  without 
making  any  appeal  for  a contribution,  the  whole  congregation  would 
be  surprised  by  not  being  asked  for  money.  They  secured  Dr. 
William  Butler,  the  famous  Indian  missionary,  who  came  and  tar- 
ried in  that  congregation  for  five  days  and  nights,  telling  them  all 
that  his  heart  could  pour  out  on  that  people,  and  they  began  to 
inquire  when  the  collection  would  be  taken.  No  plate  was  passed, 
and  no  offering  was  asked.  The  good  man  came  and  went,  and  not 
even  the  expenses  of  his  journey  or  entertainment  were  suggested 
to  the  congregation.  They  were  eager  to  know  the  meaning  of 
this  strange  visit,  and  thus  instruction  began.  They  inquired  of 
the  officers  of  the  church  why  this  man  had  come  and  why  some- 
thing had  not  come  of  it.  The  inner  circle  waited  and  prayed ; and 
when  the  voluntary  offerings  of  the  congregation  were  counted  that 
year  they  were  more  than  double  what  they  were  before. 

Fifteen  years  ago,  under  the  leadership  of  Bishop  Thoburn,  the 
congregation  caught  another  view.  They  then  got  the  idea  that  if 
they  were  to  have  an  intelligent  understanding,  it  was  necessary 
that  they  should  hear  directly  from  the  field;  and  they  accepted 
something  that  is  commonly  known  as  the  living-link  idea,  and  with 
great  enthusiasm  they  sent  out  their  own  missionary  and  his  wife, 
fully  equipped  with  a naphtha  launch  and  every  kind  of  luxury  to 
make  them  know  that  a church  at  home  was  backing  them.  They 
adopted  twenty-five  missionaries  in  the  mountain  missions  as  their 
special  field,  and  instructed  the  superintendent,  in  case  he  found  need 
in  any  one  of  those  missionary  churches  or  parsonages,  to  draw  at 
once  upon  that  church  at  home,  and  his  request  would  be  honored. 
They  found  so  great  joy  as  month  after  month  there  came  letters 
full  of  information  concerning  the  work,  as  pictures  were  sent  and 
by  the  aid  of  the  stereopticon  thrown  upon  the  screen,  that  the  con- 


THE  MONTCLAIR  PLAN 


6ll 


gregation  and  the  Sunday-school  became  enthusiastic  about  the  work 
in  which  they  were  sharers.  So  that  to  this  day,  although  they  have 
added  greatly  to  their  territory,  every  man  who  is  in  the  mountain 
missions  feels  that  his  home  church  is  the  foundation  and  source 
of  supply  of  anything  that  is  needful  for  the  advancement  of  the 
work  in  that  missionary  territory.  So  strong  has  the  spirit  become 
that  it  has  taken  possession  of  them,  and  they  have  applied  it  to 
everything  else,  to  the  Tract  Society  and  the  American  Bible  Society 
and  Church  Extension.  Two  or  three  years  ago  they  found  the  con- 
gregation was  only  giving  $40  a year  for  the  American  Bible  Society. 
They  argued  that  they  should  give  more  than  that.  They  did  not 
know  much  about  it,  and  wanted  to  find  out;  and  so  they  sent  for 
Dr.  Haven,  that  he  might  tell  them  all  about  it.  He  came  and  poured 
out  his  knowledge  until  the  congregation  was  set  on  fire,  and  that 
night  $100  was  put  in  his  hands  that  there  might  be  given  to  one 
of  the  Japanese  hospitals  a Bible  reader  to  read  the  Bible  to  the 
soldiers  regaining  health.  So  through  the  year  the  congregation 
has  needed  no  persuasion  that  they  had  a great  obligation  to  the 
American  Bible  Society. 

Now  I am  going  to  tell  you  something  that  will  greatly  surprise 
every  minister  here,  namely,  that  in  all  the  literature  provided  by 
the  Church,  not  one  single  tract  has  been  provided  for  the  millions 
of  immigrants  who  come  to  our  shores  year  after  year.  Our  atten- 
tion was  called  to  it  by  a Scotch  Presbyterian  woman  of  Paterson, 
who  said  that  she  was  willing  to  give  $100  for  every  tract,  book, 
or  treatise  of  any  kind  that  would  give  instructions  to  the  immigrants 
who  came  to  the  ports  of  entry  of  the  United  States,  but  that  there 
was  not  one  man  in  all  the  Church,  or  in  the  ranks  of  business  life, 
who  would  accept  $100  under  that  condition.  The  Tract  Society 
said,  “Here  is  a place  where  there  is  an  opening  for  work,  and  the 
Church  ought  to  provide  something  to  help  toward  the  making  of 
Christian  citizenship  among  the  immigrants  to  this  country.”  The 
outcome  of  it  was  that  literature  has  been  provided,  the  first  tract  that 
has  ever  been  produced  in  America  for  the  enlightenment  of  the 
poor  immigrants  who  come  to  these  shores. 

Let  me  now  tell  you  how  the  church  has  organized  this  year 
for  missions.  It  has  fifty-five  living-links  to  the  missionary  field, 
who  are  pouring  in  information  upon  the  congregation  by  direct 
correspondence  and  by  printed  literature.  Perhaps  twenty  of  them 
are  in  the  home  land  and  thirty-five  in  the  foreign  field.  The  mis- 
sionary work  of  the  Methodist  Episcopal  Church  is  one  great  organi- 
zation, as  we  have  but  one  society  covering  both  the  home  and  the 
foreign  field.  Instead  of  an  average  official  board  or  quarterly  con- 
ference committee,  consisting  of  three  or  four  people  who  are  nomi- 
nally appointed  as  a missionary  committee,  this  church  has  a quar- 
terly conference  missionary  committee  of  seventy-five  members.  We 
believe  the  cause  requires  the  best  thought  that  can  be  had.  They 


612  students  and  the  modern  missionary  crusade 


meet  during  the  winter  season  once  a month.  Their  meetings  form 
a great  event  in  the  church  life.  They  bring  to  these  meetings  such 
distinguished  missionaries  as  have  returned  from  the  field. 

The  Bible  School  does  not  provide  for  its  own  expenses.  The 
official  board  pays  all  its  bills,  and  the  collection  every  Sabbath  from 
the  Bible  School  is  turned  toward  benevolence.  The  young  people 
are  educated  as  to  special  fields  contributed  to  by  the  congregation. 
They  are  taught  that  what  they  are  giving  is  not  to  enrich  them- 
selves ; it  is  for  the  Church,  and  the  thing  uppermost  before  every  one 
in  this  congregation  is  mission  fields  and  the  accomplishment  of 
the  benevolent  work  of  the  Kingdom  of  God. 

No  prayer  meetings  are  so  fully  attended  as  those  known  as 
the  missionary  prayer  meetings.  Any  night  on  which  we  have  a 
missionary  gathering  the  church  is  crowded.  The  Bible  School 
never  rises  to  its  highest  point  of  enthusiasm  except  at  the  session 
in  which  foreign  missions  are  presented  especially  to  them.  They 
have  already  two  foreign  missionaries  for  whose  entire  support 
they  are  responsible  through  the  Board  of  the  Methodist  Episcopal 
Church.  They  have  missionaries  in  the  home  field  for  whose  support 
they  are  also  responsible.  I commend  it  as  a plan  by  which  the 
latent  energy  and  ability  of  your  congregation,  suffering  from  the 
lack  of  something  definite  to  do,  may  be  fully  enlisted. 


THE  PASTOR’S  RESPONSIBILITY  IN  DIRECTING  THE 
MISSIONARY  PRAYER  LIFE  OF  HIS  PEOPLE 

THE  REV.  R.  J.  WILLINGHAM,  D.D.,  RICHMOND 

The  greatest  fact  in  theology  for  man  is  that  God  loves  a lost 
'world  and  that  He  has  given  His  Son  to  save  men.  God’s  great  work 
'in  the  world  is  the  saving  of  men  and  developing  them  into  noble, 
Christian  characters.  It  is  for  this  that  He  sent  His  Son  from 
heaven.  This  is  the  answer  to  Calvary.  No  other  answer  can  be 
given  to  the  dying  cry  of  the  Son  of  God,  as  in  agony  He  suffered 
on  the  cross.  When  Christ  arose  from  the  grave,  as  He  met  His 
■disciples  on  the  evening  of  the  resurrection  day,  He  showed  them 
Etis  pierced  hands  and  side  and  gave  them  the  great  commission, 
■“As  my  Father  hath  sent  me,  even  so  send  I you.”  In  this  commis- 
sion He  made  His  people  His  partners  in  the  work  of  saving  the 
world.  He  calls  those  who  love  Him  into  united  service  with  Him- 
self; and  thus  while  God’s  great  work  in  the  world  is  the  saving 
of  men,  it  is  also  the  great  work  of  those  who  love  Him. 

The  Lord  has  arranged  that  His  people  should  be  united  into 
bands,  which  we  call  churches.  This  is  not  only  for  the  edification 


pastor's  responsibility  in  directing  his  people  613 

of  the  saints,  but  for  their  greater  efficiency  in  service.  These  bands 
are  to  carry  on  God’s  work,  and  their  great  work  is  soul-saving. 
Let  us  notice  that  God  has  placed  over  these  churches  pastors  who 
are  their  God-ordained  teachers  and  leaders.  If  these  pastors  are 
faithful  they  will  not  only  feed  the  flock  of  God,  but  they  will  lead 
the  Lord’s  host  as  a mighty  army  for  the  world’s  conquest.  This 
is  in  accordance  with  God’s  plan  and  purpose,  that  His  people  should 
go  forward  for  world-wide  conquest.  The  pastor  is  not  doing  his 
full  duty  who  does  not  teach  and  lead  his  people  to  take  part  in  this 
great  enterprise  of  God. 

While  there  are  different  ways  in  which  we  can  help  forward 
the  Kingdom,  there  is  no  more  powerful  way  than  through  prayer. 
The  privilege  of  talking  with  God  and  of  taking  hold  of  His  con- 
quering arm  to  help  us  in  the  struggle  is  given  to  His  people.  Alas ! 
that  we  do  not  realize  as  we  should  this  privilege  which  would  give 
us  greater  power.  Wise  is  the  pastor  who  will  train  his  people  in 
their  prayer  life  to  use  the  strength  of  Almighty  God.  While  many 
fail,  numerous  instances  can  be  given  where  success  has  come 
through  importunate  prayer  on  the  part  of  God’s  people.  I remem- 
ber a young  pastor  whose  church  was  giving  $44  a year  for  foreign 
missions.  He  taught  them  to  look  to  God  and  press  forward,  and 
they  contributed  over  $500.  He  wrote  and  asked  me  to  plead  with 
God,  and  at  the  same  time  he  was  teaching  His  people  to  look  to  the 
source  of  all  strength.  They  quietly  made  their  gift  as  they  waited 
in  prayer,  and  the  same  church  gave  over  $800  to  foreign  missions. 
This  church  was  not  strong,  and  it  was  building  a house  of  worship ; 
but  the  pastor  taught  them  to  look  to  God  and  press  forward  in  His 
service.  Christ  looked  on  the  multitudes  with  compassion,  and 
urged  His  disciples  to  pray  to  God  for  workers.  In  the  prayer 
which  He  gave  His  disciples,  their  petitions  were  to  go  up  for  the 
coming  of  His  Kingdom  and  that  His  will  might  be  done  in  earth 
as  it  is  done  in  heaven. 

God  initiated  world-wide  missions.  He  gave  His  Son,  He  gives 
His  Spirit,  He  calls  His  people,  and  He  wishes  us  to  look  to  Him. 
He  organized  His  people  into  churches,  He  gave  us  pastors  as  lead- 
ers, and  surely  the  pastor  is  wise  who  by  precept  and  example  will 
teach  and  inspire  his  people  to  look  to  God  constantly  while  they 
press  forward  in  His  service.  Without  this  we  can  do  nothing  at 
all.  When  our  pastors  lead  us  close  to  God,  then  they  can  lead  us 
far  afield  for  God.  When  in  our  weakness  we  look  at  a lost  world 
and  hear  the  Macedonian  cry  of  weakness  calling  for  help,  then 
we  can  take  hold  of  Almighty  God  and  go  forward  to  bring  the 
world  to  his  feet. 


POINTS  TO  BE  EMPHASIZED  IN  DEVELOPING  THE 
MISSIONARY  INTERESTS  OF  THE  CONGREGATION 


THE  REV.  GEORGE  ROBSON,  D.D.,  EDINBURGH 

When  Mr.  Mott  invited  me  to  take  part  in  this  meeting  I felt 
very  uncertain  as  to  the  propriety  of  my  doing  so,  because  I am 
ignorant  of  the  condition  of  congregational  life  in  America  in  rela- 
tion to  the  support  of  missions.  Since  I have  been  in  this  meeting 
I have  felt  that  everything  that  I had  to  say  has  been  said.  Still 
there  is  some  advantage  in  repetition,  and  there  is  advantage  some- 
times when  a message  comes  in  different  tones  and  forms  and  from 
a different  country. 

Speaking  of  points  to  be  emphasized  in  developing  the  mission- 
ary interests  of  a congregation,  I leave  out  of  view  such  matters  as 
the  organization  of  a missionary  society  and  the  circulation  of  mis- 
sionary periodicals,  not  because  they  are  unimportant,  but  because 
I have  been  especially  asked  to  base  my  remarks  on  my  own  experi- 
ence, and  this  request  seems  to  indicate  a desire  that  I should  con- 
fine myself  within  the  personal  work  of  the  pastor  more  particularly 
as  the  teacher  of  the  congregation. 

There  are  two  fundamental  principles  which  we,  as  pastors, 
ought  ever  to  be  emphasizing  for  the  guidance  of  our  own  actions. 
The  first  is  the  connection  which  has  been  referred  to  already,  in 
this  Convention  between  a warm  spiritual  life  and  a fruitful  mis- 
sionary spirit.  It  is  in  part  the  connection  of  a common  root.  The 
secret  of  both  is  a right  attitude  to  Christ.  It  is  simply  hopeless  to 
create  a genuine  missionary  interest  among  those  whose  religion  is 
formal.  I remember  one  gentleman — this  is  not  an  exceptional  inci- 
dent but  a typical  one — who  was  wholly  indifferent  to  missions, 
being  moved  by  a thrilling  address  from  Dr.  Paton  to  give  a large 
donation  to  missions,  but  it  was  only  a gift  of  ammunition  to  an  ad- 
mired soldier.  There  was  no  personal  enlistment  in  the  home  wing 
of  the  missionary  army.  The  first  and  constantly  the  foremost  thing 
is  to  exalt  our  adorable  Lord,  to  enforce  His  claims  for  surrender 
and  service  of  a life  lived  in  union  with  Him,  in  sympathy  with  His 
purposes  and  in  furtherance  of  His  teaching.  The  connection  be- 
tween the  warm  spiritual  life  and  the  fruitful  missionary  spirit  is  also 
in  part  the  connection  of  reciprocal  stimulus.  On  the  one  hand  true 
communion  with  Christ  impels  service,  and  on  the  other,  the  out- 

614 


DEVELOPING  MISSIONARY  INTERESTS  OF  CONGREGATIONS  615 

going  of  loving  service  strengthens  the  spirit  of  personal  devotion 
to  the  Savior.  I have  never  yet  seen  a congregation  throbbing  with 
an  enlarged  spirit  of  life  which  did  not  straightway  begin  to  tingle 
with  missionary  impulses,  and  I have  never  seen  a congregation  dis- 
tinguished by  a missionary  spirit  which  was  not  also  marked  by 
spiritual  health  and  prosperity. 

Many  years  ago  my  father  was  called  to  be  the  first  pastor  in 
a new  church.  For  two  or  three  years  they  had  an  incessant  strug- 
gle to  meet  their  liabilities.  I would  say  in  passing  that  when  my 
father  was  licensed,  he  promised  the  leaders  in  his  own  congrega- 
tion to  go  out  as  a missionary  to  any  part  of  the  foreign  field,  pro- 
vided the  church  as  such  would  undertake  the  mission ; but  he  would 
not  go  out  under  the  Scottish  Society,  his  view  being  that  the  indi- 
vidual church  should  undertake  the  work  of  missions.  But  the  leaders 
of  the  church  did  not  think  they  were  able  to  undertake  the  sup- 
port of  a foreign  missionary,  so  he  stayed  at  home ; but  that  incident 
indicates  the  spirit  of  his  ministry.  With  great  difficulty  he  per- 
suaded his  office  bearers  to  allow  him  to  organize  the  congregation 
into  a foreign  missionary  society,  their  objection  being  that  they  had 
not  gotten  money  enough  for  their  own  needs ; but  the  first  year  of 
missionary  contribution  was  the  first  year  of  an  actual  surplus  in  the 
congregational  fund,  and  a growing  missionary  interest  coincided 
with  a growing  congregational  prosperity.  That  experience  indi- 
cated the  keynote  of  my  sainted  father’s  ministry,  and  it  is  now  in- 
creasingly recognized  as  the  law  of  church  life  and  well-being.  I 
desire  to  emphasize  the  connection  between  a spiritual  life  and  a mis- 
sionary spirit  also  for  another  reason,  namely,  in  order  to  warn 
against  the  church  merely  making  a hobby  of  missions,  as  I have 
known  a minister  to  do,  and  worry  a congregation  with  the  special 
interests  of  an  expert,  when  the  foundation  to  be  laid  in  the  hearts 
of  the  people  is  really  that  of  a personal  enthusiasm  for  the  purposes 
of  Christ. 

The  second  principle  which  we  ought  to  firmly  impress  upon 
our  own  minds  is  the  connection  between  the  spirit  of  the  pastor 
and  the  spirit  of  the  people.  That  has  been  dwelt  upon  already. 
The  pastor  must  seek  to  be  himself  what  he  would  have  his  people 
become.  He  must  be  an  example  as  well  as  a teacher,  in  order  to  be 
their  leader.  I have  found  it  not  uncommon  in  Scotland  for  a min- 
ister who  desired  to  awaken  missionary  interest  in  his  congregation 
to  ask  a stranger  to  occupy  his  pulpit  and  preach  a missionary  ser- 
mon, or  to  invite  a missionary  to  give  an  account  of  his  work.  Al- 
though such  a visit  may  serve  of  passing  interest,  or  quicken  some 
to  larger  actions,  yet  for  the  masses  the  very  fact  that  the  pastor 
delegates  this  particular  task  to  a stranger,  induces  them  to  look 
upon  missions  as  a side  work  lying  apart  from  the  direct  responsi- 
bility of  the  pastor  and  frbm  the  main  life  of  the  congregation,  and 
to  shun  any  concern  about  a charge  which  the  pastor  does  not  seek 


6l6  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

personally  to  enforce.  In  short,  the  pastor  holds  the  key  of  the 
situation,  and  I do  not  know  of  any  missionary-hearted  pastor  whose 
missionary  outlook  is  always  revealing  itself  in  his  handling  of  his 
ordinary  pulpit  themes  and  whose  missionary  zeal  is  always  reveal- 
ing itself  in  his  pulpit  intercession,  who  has  not  gradually  drawn 
his  people  into  full  sympathy  with  his  missionary  aim.  In  this  con- 
nection may  I quote  a sentence  that  I heard  spoken  at  the  London 
Conference  of  1900  and  which  impressed  itself  upon  my  memory. 
“By  what  road,”  asked  Canon  Ellison,  “shall  we  proceed  to  this  task 
of  justifying  Christ  to  our  people?”  He  was  referring  to  the  task 
of  vindicating  the  reasonableness  as  well  as  the  authority  of  Christ’s 
missionary  commands.  “Clearly  by  the  road  of  love,  . . . that 

love  which,  when  it  finds  itself  face  to  face  with  indifference  and 
neglect,  instead  of  merely  blaming  the  indifference,  rather  blames 
itself  for  not  having  put  the  matter  in  such  a way  as  to  make  in- 
difference impossible.” 

Passing  from  these  two  principles  which  we  must  recognize 
as  truths  lying  at  the  basis  of  all  attempts  to  develop  a missionary 
spirit,  I proceed  to  enumerate  certain  points  that  should  be  empha- 
sized in  our  pastoral  teachings.  And  may  I preface  the  enumera- 
tion by  the  remark  that  in  some  congregations  in  Scotland  there  are 
expedients  employed  for  procuring  pecuniary  support  for  missions 
which  leave  the  donors  not  one  whit  better  informed  about  missions, 
nor  more  convinced  of  their  duty,  nor  more  eager  to  favor  mission- 
ary purposes.  The  money  raised  by  such  methods  does  not  repre- 
sent the  direct  fruits  of  missionary  principle,  the  loving  outcome  of 
the  living  missionary  spirit.  What  we  should  seek  to  develop  in 
our  congregations  is  a well-founded,  enlightened,  stable,  progressive, 
and  fruitful  interest  in  missions. 

In  endeavoring  to  develop  a missionary  spirit,  there  are  five 
points  to  be  emphasized  especially  in  our  teaching.  The  first  is  the 
magnificent  reasonableness  of  the  enterprise.  The  command  of 
Christ  places  beyond  question  the  warrant  and  the  obligation  of  the 
missionary  enterprise.  It  silences  every  objection  to  the  Church 
participating  in  this  work,  and  it  condemns  every  follower  of  Christ 
who  wilfully  dissociates  himself  from  it.  But  enthusiasm  is  the  fruit 
of  sympathy  with  a great  purpose  and  obedience  to  the  command  of 
love  lifted  through  intelligence  to  a state  of  enthusiasm  which  makes 
obedience,  liberty,  and  joy  only  when  the  missionary  enterprise  is 
seen  in  the  glory  of  its  divine  reasonableness.  And  this  reasonable- 
ness allows  of  manifold  and  convicting  illustrations.  The  basis  of 
the  enterprise,  God’s  love  to  mankind,  the  true  relation  of  Christ  to 
the  whole  human  race,  the  nature  and  design  of  the  Church  as  the 
organ  of  the  Holy  Spirit  among  mankind,  the  results  that  are  to  be, 
and  are  being,  effected : all  these  may  manifest  this  holy  reasonable- 
ness, and  it  is  by  the  positive  presentation  of  the  wonderful  wisdom 
of  God  in  the  order  of  this  enterprise  that  the  skeptical  attitude  as 


DEVELOPING  MISSIONARY  INTERESTS  OF  CONGREGATIONS  617 

to  the  propriety  of  missions  is  to  be  indirectly  and  most  effectively 
overcome  or  forestalled. 

A second  point  to  be  emphasized  in  our  teaching  is  the  actual 
achievements  of  missions.  These  need  not  be  dwelt  upon  in  boast- 
ful phrases,  but  rather  exhibited  in  the  way  of  a reverential  telling 
of  the  wonderful  works  of  God.  What  we  need  to  do  in  the  pulpit 
is  to  open  the  eyes  of  our  people  to  the  present-day  working  of  the 
Holy  Spirit  by  the  new  chapters  of  the  book  of  the  Acts  of  the 
Apostles,  which  are  being  written  by  the  finger  of  God  in  living 
facts  all  over  the  face  of  the  world.  It  is  in  this  way  that  we  can 
best  dissipate  the  delusion  and  refute  the  falsehood  that  missions 
are  not  doing  any  good. 

A third  point  to  be  emphasized  in  our  teaching  is  the  unparal- 
leled opportunity  of  the  present  time.  It  is  simply  not  understood 
by  the  bulk  of  our  people.  Their  view  of  the  present  times  is  de- 
rived mainly  from  the  comments  of  the  secular  press,  and  the  secular 
press  does  not  aim  at  appreciating  or  publishing  events  on  the  prog- 
ress of  the  Kingdom  of  God ; and  so  men  and  women  are  willing  to 
think  that  they  are  living  in  an  unheroic  and  commonplace  age,  dis- 
tinguished only  by  the  marvelous  inventions  of  science.  It  stirs 
them  to  discover  that  they  are  living  in  an  age  which  is  really  by 
far  the  richest  in  opportunity  and  promise  since  the  world  began. 
The  ever  expanding  progress  of  Christian  missions  makes  it  so,  and 
it  is  good  to  let  our  people  realize  that  they  have  to  play  their  part 
in  what  is  really  a momentous  and  pregnant  time. 

The  fourth  point  in  our  teaching  should  be  the  emphasizing  of 
the  spiritual  side  of  our  missionary  duties  with  a view  of  making 
vivid  to  our  people  the  privilege  and  grace  and  joy  of  working  for 
Christ,  each  one  in  his  own  place  in  the  ranks  of  service.  In  this 
connection,  I may  specially  refer  to  the  matter  of  eliciting  contri- 
butions which  has  been  touched  upon  most  effectively  already.  In 
visiting  congregations  and  in  listening  to  missionary  addresses  at 
congregational  meetings,  I have  often  been  struck  with  the  painful 
appeals  to  the  people  to  increase  their  missionary  contributions, 
painful  because  they  were  so  made  as  to  suggest  the  idea  that  the 
one  thing  wanted  was  more  money  and  if  only  the  treasury  could 
be  filled  a little  fuller,  the  congregations  would  have  every  reason 
for  self-congratulation. 

In  attempting  to  increase  the  stream  of  missionary  liberality, 
everything  that  is  analogous  to  the  use  of  a force-pump  should  be 
avoided.  The  true  method  is  to  seek  to  deepen  the  springs  of  mis- 
sionary zeal,  so  that  the  free  and  natural  yield  may  be  greater.  The 
greatest  and  most  permanent  advance  in  congregational  giving 
which  I ever  witnessed  took  place  in  a congregation  which  was  al- 
ready looked  up  to  as  an  example  of  missionary  interest  by  all  the 
other  congregations  in  the  district.  It  was  the  result  of  a week  of 
special  services  in  the  interest  of  foreign  missions  conducted  entirely 


6l8  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

by  the  pastor  himself  in  which  carefully  prepared  presentations  of 
different  aspects  of  the  foreign  mission  work  were  made  and  much 
prayer  was  offered.  From  beginning  to  end  not  a single  appeal  was 
made  for  larger  contributions.  All  appeals  hinting  at  such  a thing 
were  avoided,  but  at  the  end  of  the  year  the  monthly  contributions 
were  found  to  have  risen  fifty  per  cent,  all  over  the  congregation, 
and  within  that  year  no  fewer  than  seven  young  people  in  the  con- 
gregation declared  their  desire  to  go  out  to  the  foreign  field,  of  whom 
in  course  of  time  four  actually  went,  two  of  them  being  my  own 
children.  Behind  that  effort  there  was  much  prayer.  There  is  noth- 
ing more  beautiful  in  the  life  of  a congregation  than  a marked 
growth  in  liberality  and  fruitfulness  of  service  which  comes  under 
the  secret  constraining  influences  of  holy  consecration  quietly  taking 
a deeper  hold  of  the  heart  and  conscience.  I quite  recognize  the  fre- 
quent fitness  and  possibleness  and  the  necessity  even  of  direct  appeal 
for  increased  contributions  for  the  support  of  missions,  but  yet  it  is 
chiefly  along  the  line  I have  indicated  that  we  ought  to  labor  patient- 
ly and  prayerfully  and  in  faith  for  a permanent  continuous  growth 
in  missionary  contributions.  May  I add,  that  stated  meetings  should 
be  held  of  missionary  directors,  treasurer,  and  collectors  for  instruc- 
tion respecting  their  own  opportunity  in  forwarding  the  foreign  mis- 
sionary spirit  of  a congregation,  as  well  as  for  quickening  the  zeal 
in  the  congregation  for  the  coming  of  the  Kingdom.  Every  month 
before  sending  out  my  foreign  mission  collectors,  I meet  with  them 
for  prayer ; and  in  visiting  other  congregations  in  the  interest  of  mis- 
sions, I found  that  this  simple  action,  when  I had  the  opportunity, 
almost  startled  the  collectors  into  a new  vision  of  the  privileges  and 
responsibilities  of  the  duty  which  they  had  undertaken.  What  we 
need  to  teach  our  missionary  workers  is  to  regard  every  duty  as  a 
direct  personal  service  to  Christ  and  a direct  contribution  toward 
the  coming  of  His  Kingdom. 

The  fifth  and  last  point  that  I shall  mention  is  the  desirability 
of  keeping  constantly  before  our  people  the  world-wide  relation  of 
congregational  life.  Where  missionaries  have  gone  forth  from  a 
congregation  to  a foreign  field,  or  where  a congregation  supports 
one  or  more  missionaries  in  that  field,  this  is  comparatively  easy; 
but  even  where  there  is  no  personal  connection,  it  is  always  possible 
to  so  educate  the  congregation  in  the  grace  and  opportunity  and  duty 
and  power  of  intercession,  as  Sabbath  by  Sabbath  in  the  sanctuary 
to  make  them  feel  that  a great  world-work  in  its  manifold  needs 
and  perils  and  crises  and  attemptings  is  calling  for  their  unceasing, 
intelligent,  and  loyal  support  on  the  ground  of  communion  with 
God.  When  along  with  this,  there  is  an  enrolment  of  members  of 
the  congregation  who  will  engage  to  help  together  in  the  work  by 
private  intercession  for  particular  fields  and  workers,  or  for  par- 
ticular needs,  or  occasions  as  these  are  brought  before  them  from 
time  to  time,  then  the  congregation  may  become  leavened  with  the 


DEVELOPING  MISSIONARY  INTERESTS  OF  CONGREGATIONS  6 1 9 

inspiring  consciousness  of  personal  and  helpful  participation  in  an 
enterprise  which  is  touching  all  nations  and  all  classes. 

I close  by  saying  that  personally  I consider  the  greatest  need  of 
the  home  Church  at  this  moment,  in  respect  to  the  missionary  enter- 
prise, is  the  awakening  of  its  members  to  an  understanding  and  a 
faithful  use  of  the  power  of  secret,  individual,  and  congregational 
prayer,  deliberately  prepared  for,  solemnly  undertaken;  persistent 
and  unquenchable  prayer  on  behalf  of  missions,  prayer  that  shall  be 
a daily,  fervid  pleading  for  workers  and  for  the  work  of  our 
Lord  Jesus  Christ  that  our  Father  may  give  to  Him  to  see  of  the 
travail  of  His  soul  and  be  satisfied. 


THE  LAYMAN’S  PART  IN  THE  MISSIONARY 

ENTERPRISE 


Missions  from  a Business  Man’s  Point  of  View 
The  Effect  of  Missions  Upon  International  Relations 

The  Layman’s  Place  in  the  Development  of  Foreign 
Missions  in  the  Church  at  Large 

The  Layman’s  Part  in  Furthering  the  Financial  Sup- 
port of  Missions 

Study  and  Prayer  as  Related  to  the  Maintenance  of 
Missionary  Interest 

How  the  Laymen  are  Being  Enlisted  in  the  United 
Presbyterian  Church 

H ow  the  Congregational  Laymen  are  Being  Enlisted 
What  Northern  Presbyterian  Laymen  are  Doing 


MISSIONS  FROM  A BUSINESS  MAN’S  POINT  OF  VIEW 


MR.  EDWARD  B.  STURGES,  SCRANTON 

Soon  after  I landed  in  this  captured  city  yesterday  morning  a 
young  man  met  me  and  asked,  “In  what  capacity  do  you  come 
here?”  He  knew  I was  not  a college  student,  nor  professor,  nor  a 
member  of  a missionary  board.  I might  have  told  him  that  I came 
here  as  a student,  a student  of  the  grandest  problem  that  this  world 
has  ever  seen,  the  conversion  of  this  world  to  the  Lord  Jesus  Christ. 

The  two  agencies  that  are  transforming  this  world  to-day  are 
the  quest  for  dollars,  or  their  equivalent,  on  the  one  side,  and  the 
quest  for  souls  on  the  other.  Great  as  have  been  the  sacrifices  made 
by  those  who  were  hunting  gold,  too  often  for  self-aggrandizement, 
the  privations  of  the  missionaries  for  the  last  fifty  years  have  far 
exceeded  theirs.  Livingstone  plodding  through  the  jungles  of  Cen- 
tral Africa,  tired,  weary,  worn,  sick,  and  feverish,  and  dying  with  a 
prayer  on  his  lips,  was  the  precursor  of  many  another  follower  of 
the  Apostle  Paul.  He  was  not  the  precursor  alone  of  the  ivory 
hunter,  or  the  rubber  hunter,  or  the  gold  hunter,  but  he  was  the 
precursor  of  the  messengers  of  our  Savior  and  of  Stanley.  Even 
Stanley,  part  explorer,  part  newspaper  correspondent,  and  partly, 
thank  God,  missionary,  made  the  preliminary  survey  of  the  road 
that  leads  from  the  ocean  to  that  great  country  of  Uganda,  where 
thousands  to-day  are  followers  of  our  Gospel.  I have  read  many 
a petition  on  monuments  and  tombstones,  but  there  is  none  that  ap- 
peals to  me  half  as  much  as  that  one  in  Westminister  Abbey,  all 
but  half  effaced,  which  appeals  and  begs  for  the  sending  of  mis- 
sionaries, white,  black,  any  color,  men  of  any  race,  to  rescue  the 
native  Africans.  I have  heard  many  touching  prayers,  but  I think 
the  one  that  I shall  remember  longest  was  one  that  I heard  away 
off  from  the  railway  lines  in  India  one  night  in  a forsaken  spot — 
not  God-forsaken,  for  He  forsakes  no  place  where  there  are  souls 
to  be  saved — a place  where  there  seemed  to  be  nothing  to  draw  and 
attract  man.  The  one  who  offered  it  was  a cultured,  magnetic  man, 
such  as  would  make  a place  and  position  in  any  business  and  in  any 
line.  When  he  kneeled  down  that  night,  the  burden  of  his  prayer 
was  to  thank  God  that  He  had  given  to  him  and  to  his  wife  the 
privilege  of  spending  their  lives  in  that  far-away  land.  Heroes  are 
not  on  the  field  of  battle,  even  in  the  Japanese  army,  alone.  The 

623 


624  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

true  heroes  are  in  the  army  of  our  Lord,  and  they  are  on  the  out- 
posts, often  far  beyond  the  reach  of  any  commerce  or  business. 

I am  not  thoroughly  in  love  with  my  topic ; it  is  too  great.  I am 
not  in  love  with  it,  because  I often  doubt  about  this  forerunner,  this 
precursor,  business.  I have  sometimes  thought  that  if  you  changed 
that  phrase  and  cut  off  the  pre-  and  called  it  commerce,  the  curser 
of  nations,  you  would  be  more  nearly  right.  I have  been  a great  deal 
in  the  so-called  treaty  ports,  and  I have  made  up  my  mind  that  the 
last  spots  that  will  be  evangelized  will  be  these  ports.  Many  years 
ago  in  Kyoto,  Japan,  the  question  was  asked  me,  “Are  there  many 
Christians  in  America?”  You  can  imagine  how  pathetic  it  was.  I 
said,  “Why  do  you  ask  that  question?”  My  questioner  was  a fine, 
handsome,  educated  man,  one  of  the  finest  of  the  Japanese  type. 
He  said : “Some  years  ago  I became  a Christian.  I kept  the  finest 
store  in  Kyoto,  as  the  tourists  thought.  I had  gathered  a great 
quantity  of  old  relics  from  the  temples  and  the  homes  that  are  so 
scarce  now  in  Japan.  I always  used  to  keep  my  store  closed  on  Sun- 
day, but  many  Americans  and  Englishmen  and  Germans  came 
through  here  and  said,  ‘If  you  cannot  open  your  store  for  us  on  Sun- 
day, we  will  not  trade  with  you,  as  we  have  to  leave  on  Monday.’  By 
and  by  I had  to  keep  my  store  open.”  He  has  kept  it  open  ever 
since,  and  he  added,  “My  neighbor,  the  shoemaker,  is  a Christian, 
and  he  keeps  his  store  shut  all  the  time  on  Sunday.”  I suppose  the 
reason  was,  that  there  was  not  a large  demand  for  Japanese  shoes 
on  the  part  of  American  and  English  travelers.  That  is  a genuine 
touch  of  human  nature. 

The  missionaries  did  not  take  and  fortify  Hong  Kong,  nor 
Shanghai.  They  did  not  force  opium  at  the  point  of  the  bayonet 
upon  China.  They  did  not  pass  the  Chinese  Exclusion  Act.  Ex- 
clude the  Chinese?  Why,  we  are  letting  the  festering  outcasts  from 
all  other  countries  come  in.  You  do  not  find  the  missionaries  mak- 
ing trouble.  Nor  do  you  find  the  Chinese  making  trouble  here,  nor 
do  they  get  into  our  poorhouses.  The  missionaries  have  had  to  pay 
the  penalty  for  all  the  injustices  of  others.  One  hundred  and  thirty- 
five  missionaries  in  China  alone,  gave  up  their  lives,  not  for  their 
offenses.  Every  once  in  a while  we  read  a statement  that  it  is  the 
missionaries  who  are  doing  this  or  that;  just  forty-eight  out  of  every 
four  dozen  of  these  reports  are  lies.  The  missionaries  are  on  good 
terms  with  the  rulers,  and  most  of  the  foreign  nations  among  whom 
I have  been  understand  the  situation;  but  the  missionaries,  being 
in  remote  places,  pay  the  penalty. 

I am  nearly  at  my  limit,  and  I have  not  touched  my  subject. 
But  I must  say  one  word  about  the  reflex  influence  of  mission  work. 
The  greatest  effect  of  missions,  I believe,  will  be  on  our  own  so- 
called  Christian  countries.  When  you  convert  young  men  and  young 
women;  when  you  convert  the  Buddhists,  the  Brahmans,  the  Con- 
fucians ; or  rather  I should  say,  when  we  build  upon  the  foundation 


MISSIONS  FROM  A BUSINESS  MAN'S  POINT  OF  VIEW  625 


which  they  have  laid  the  perfect  structure  of  Christianity ; and  when 
you  wipe  away  all  these  absurd  idolatries  that  have  so  long  held  in 
sway  so  much  of  this  earth,  then  from  China  and  Japan  and  India 
will  come  the  reflex  wave  that  will  convert  this  land  to  Christ. 
When  will  this  world  be  converted  ? In  less  than  a generation  after 
the  churches  at  home  awake  to  the  importance  of  this  cause.  You 
who  cannot  go  to  the  mission  field,  go  back  home  and  try  to  awaken 
your  churches,  your  Sunday-schools;  for  the  grandest  work  will 
be,  not  the  destruction  of  foreign  idolatry,  but  the  destruction  of 
the  greatest  idol  of  all.  Mammon  in  our  own  and  in  other  lands.. 
These  reflex  actions  will  come,  sanctifying  our  commerce,  glorifying 
our  ambitions,  awakening  our  churches,  raising  this  whole  world 
to  a higher  standard  of  Christianity. 

Just  one  word  and  then  I am  done.  This  church  building  in 
which  we  are  gathered  has  seemed  to  me  somewhat  prophetic.  Just 
as  they  have  brought  here  from  old  Egypt  the  attractive  yet  pe- 
culiar decorations  that  make  us  feel  as  if  this  temple  of  God  had 
become  the  Temple  of  Isis,  so  backward  will  come  this  wave  of 
purifying,  purer  Christianity.  Let  me  give  one  example.  The 
church  to  which  I belong  and  its  Sunday-school  for  a period  of  five 
or  six  years  have  been  supporting  over  200  of  the  famine-stricken 
orphans  of  India.  It  was  my  privilege  when  in  that  Empire  to  talk 
to  185  of  these  children;  half  of  them  were  already  Christians,  and 
true  Christians,  I believe.  I asked  how  large  a proportion  of  them 
were  Christians.  My  friend  said,  “I  believe  three-fourths,  but  I will 
guarantee  the  Christianity  of  at  least  half  of  them.”  Well,  last 
week,  I received  a letter  from  a grand  man  up  in  Northern  India, 
a converted  Brahman,  saying  that  he  had  bad  news ; that  one  of  our 
girls  had  run  away,  a girl  about  eighteen  years  old.  They  could 
not  hold  her,  and  apparently  she  had  gone  back  into  heathenism. 
Run  away  ! That  young  woman  can  never  run  away  from  God.  The 
arm  of  that  church  and  school  will  follow  her,  and  I believe  she  is 
as  safe  as  the  ones  in  the  fold.  Two  of  them  died  glorious  Chris- 
tian deaths,  the  letter  said.  It  seemed  a loss  of  money.  For  five 
years  and  more  we  had  been  sending  money  for  their  education,  and 
now  they  had  died  before  they  could  do  anything.  That  was  a mis- 
take. Last  Sunday  our  superintendent  read  our  Sunday-school  that 
letter,  and  there  was  hardly  a dry  eye  in  that  school.  What  did  they 
do?  Immediately  they  arose  and  offered  a resolution  that  we  send 
money  to  Japan,  and  that  we  take  new  boys  and  girls  in  Japan,  or 
in  India. 


THE  EFFECT  OF  MISSIONS  UPON  INTERNATIONAL 

RELATIONS 


THE  HONORABLE  JOHN  W.  FOSTER,  LL.D.,  WASHINGTON 

Our  brother  who  has  just  spoken  did  not  appear  very  well  sat- 
isfied with  his  subject,  and  I am  in  the  same  condition.  I am  going 
to  confine  myself  pretty  closely  to  my  text  and  point  out  some  of 
the  relations  between  diplomacy  and  foreign  missions. 

In  the  first  place  this  is  a layman’s  meeting.  When  we  talk 
about  calling  on  the  young  men  to  dedicate  themselves  to  foreign 
missions  it  implies  that  they  prepare  themselves  by  a theological 
course,  receive  ordination  as  clergymen,  and  go  out  as  preachers  and 
ministers  of  the  Gospel.  But  that  is  not  all  the  work,  and  not  even 
largely  the  work  of  the  missionary  societies  to-day.  The  laymen  are 
taking  a very  prominent  part  in  the  foreign  field.  The  medical  mis- 
sionaries whom  we  are  sending  out  are  most  of  them  laymen,  and 
the  same  is  true  of  the  teachers. 

Let  me  say  to  you  that  the  man  who  has  done  probably  the  best 
work,  who  was  the  most  noted  man  in  China  in  the  mission  work, 
was  a layman,  Dr.  S.  Wells  Williams,  a name  known  to  all  who 
have  read  of  missions.  He  went  out  to  China  as  a missionary 
printer,  to  take  charge  of  the  printing  press  at  Canton.  A great  field 
is  open  in  China  and  all  other  countries,  for  the  layman. 

I want  to  reverse  the  topic  a little  this  afternoon,  and  talk 
of  the  influence  of  foreign  relations  on  missions,  that  is  to  say,  mis- 
sions in  China.  The  condition  in  which  affairs  are  there  to-day 
brought  about  by  the  action  of  the  nations,  how  did  it  begin  ? I am 
not  going  fully  into  the  history,  but  simply  make  a few  suggestions. 
It  began  with  force  and  cruelty  on  the  part  of  the  foreigners,  dating 
back  300  years  and  coming  down  to  these  modern  times  with  which 
we  are  familiar.  We  go  back  to  the  opium  war  of  1840,  when  Great 
Britain. went  to  war  with  China,  and  for  what  purpose?  To  force 
upon  that  country  a drug  which  was  enervating  and  sapping  the 
life  of  the  nation,  when  the  Emperor  was  begging  and  beseeching  the 
nations  not  to  bring  the  drug  among  them.  Though  he  used  all  his 
influence  and  power  to  prevent  it,  the  great  English  nation  went  to 
war  and  forced  opium  upon  that  people,  and  the  war  was  repeated 
in  1859  and  i860  for  much  the  same  cause.  England  and  France 
then  united  their  armies  to  march  to  Peking  and  dictated  the  rela- 

626 


EFFECT  OF  MISSIONS  UPON  INTERNATIONAL  RELATIONS  62/ 

tions  there.  The  same  is  true  of  the  relations  that  have  arisen  since 
the  seizure  of  the  port  of  Kiao-chou  by  Germany  under  one  pretext, 
that  of  Port  Arthur  by  Russia  on  another.  England  has  taken  her 
share  of  the  territory  on  the  South  and  France  a large  section  of  the 
same  territory.  Then  came  the  establishment  of  treaty  ports,  where 
Chinese  law  can  have  no  influence,  no  authority  in  trying  her  people. 
All  these  things  have  brought  about  a state  of  feeling  which  is  alarm- 
ing the  nations  to-day,  and  they  say  the  Chinese  hate  the  foreigners. 
Have  not  they  some  cause  to  hate  foreigners  ? How  would  we  feel 
toward  a nation  that  should  treat  us  as  the  Chinese  have  been  treat- 
ed by  these  Christian  powers  of  the  world? 

Only  a few  weeks  ago,  the  whole  of  Christendom  was  disturbed 
by  a riot  at  Shanghai.  Let  me  illustrate  this  condition  by  Shanghai. 
Shanghai  is  a treaty  port ; that  is,  power  has  been  given  to  the  for- 
eign nations  to  settle  on  a part  of  the  river  adjoining  the  old  city  of 
Shanghai,  which  has  a population  of  about  620,000  people.  Outside 
of  the  walled  city  on  the  river,  they  have  given  to  the  foreigners  a 
concession,  and  here  the  foreign  consuls  have  the  authority,  and  are 
not  subject  to  Chinese  law,  but  to  a system  of  laws,  that  has  been 
made  by  the  foreign  consuls.  We  had  these  legal  rights  in  the  for- 
eign city  of  Shanghai,  and  that  was  the  cause  of  that  riot.  Probably 
2,000  Chinese  have  come  into  that  foreign  settlement  and  are  carry- 
ing on  their  trades  and  business,  and  the  Chinese  judge  is  allowed 
to  try  those  people,  but  not  alone.  A foreign  judge  sits  on  the  same 
bench  to  try  foreigners.  The  case  of  a woman  was  brought  for- 
ward; she  was  found  guilty  and  condemned  to  imprisonment.  The 
British  judge  insisted  that  she  should  be  sent  to  a British  prison, 
guarded  by  a police  force  that  had  been  imported  from  India,  large, 
tall,  black,  rough  looking  men.  The  Chinese  judge  said  : “No ; it  is 
an  outrage  and  a shame ; it  is  contrary  to  all  our  sense  of  propriety 
that  our  Chinese  women  should  be  put  under  the  charge  of  these 
ferocious  and  hated  men.”  That  was  the  occasion  of  that  riot,  and 
our  navy  and  the  British  navy  went  there,  and  we  unloaded  our 
troops  on  the  shore  to  carry  out  that  system. 

I could  go  on  and  detail  these  instances  at  greater  length.  I 
could  refer  to  the  fact  that  whenever  China  is  discussed,  you  will 
hear  about  the  bad  faith  of  our  government  in  this  Exclusion  Act. 
I am  not  going  to  discuss  that  in  detail,  but  that  is  one  of  the  causes 
of  the  present  condition  in  China.  And  here  we  are  complaining 
of  the  Chinese  for  treating  the  foreigners  so  badly  and  threatening 
our  missionaries ! 

Now  as  to  the  missionaries.  The  Chinese  people  are  not  in- 
tolerant in  their  views.  The  fact  is  that  the  Chinese  in  his  normal 
state  does  not  care  much  about  religion.  He  has  some  queer  ideas 
about  spirits  and  very  many  superstitions,  but  he  does  not  care  much 
about  the  foreign  missionaries,  nor  object  to  them  seriously.  The 
Chinese  people  have  changed  their  religion  very  materially  during 


628  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

the  Christian  era.  Buddhism  was  introduced  by  missionaries,  and 
the  people  were  led  to  embrace  that  religion.  They  are  not  seriously 
opposed  to  the  preaching  of  Christianity,  but  they  are  opposed  to 
foreigners ; they  hate  them  for  the  reasons  I have  given,  and  these 
are  some  of  the  causes  which  have  brought  about  the  present  condi- 
tion of  things. 

Let  me  say  something  of  the  present  conditions.  China  is  under- 
going a transformation,  a political  transformation.  You  know  that 
we  have  had  in  this  country  recently  a Chinese  Commission,  sent 
over  here  from  that  great  and  ancient  people,  to  study  our  institu- 
tions with  a view  of  learning  what  is  good  in  them,  so  as  to  report 
them  back  to  China  and  adopt  such  of  them  as  may  be  adapted  to 
their  conditions.  It  has  been  announced  that  in  time  it  is  the  inten- 
tion of  the  Emperor  to  give  the  Chinese  a constitution.  They  are 
going  through  a period  of  transformation,  and  that  of  itself  would 
cause  great  unrest  and  would  put  our  missionaries,  as  well  as  all 
other  foreigners,  in  some  peril. 

I want  to  appeal  to  these  young  men  and  women  to  use  their 
influence  in  our  country  for  creating  a sentiment  of  patience  and 
tolerance  with  China  in  her  present  condition.  She  is  undergoing  a 
transformation,  and  we  expect  in  forty  days,  or  in  a year,  or  in  two 
or  three  years  at  most,  to  transform  this  whole  Chinese  system  that 
runs  back  for  thousands  of  years.  I would  remind  these  young  men, 
who  are  students  and  who  know  something  of  the  history  of  our 
American  institutions,  that  we  drew  our  principles  of  government 
from  Great  Britain.  Away  back  in  the  reign  of  King  John  our  fore- 
fathers began  to  form  our  constitution  at  Runnimede ; and  our  fore- 
fathers went  on  trying  to  build  up  the  principles  of  a constitutional 
government  through  various  reigns  and  periods.  Now  that  took,  not 
a year,  or  two  years,  or  ten  years.  It  took  centuries  for  us  to  bring 
about  this  change.  Take  the  experience  of  Japan.  About  forty  years 
ago  Japan  began  the  great  transformation  that  has  been  a marvel  to 
the  world,  and  finally  the  Emperor  announced  that  he  would  give 
them  a constitution.  Then  they  adopted  a code  of  laws,  adopted  an 
educational  and  a post-office  system,  an  organization  of  the  treasury, 
and  all  of  that.  But  what  was  their  experience?  They  had  three 
dangerous  revolutions  in  Japan  in  that  period  before  they  finally 
came  out  into  their  present  condition. 

Consider  the  experience  that  Russia  is  having  in  going  through 
this  transformation.  We  need  some  patience  and  forbearance  in 
China’s  great  work  of  transforming  herself.  It  may  create  trouble 
and  revolutions  in  the  country.  There  may  be  a conservative  party 
that  says  the  Emperor  is  going  too  fast,  or  the  reform  party  may  say 
that  he  is  going  too  slow  and  should  go  more  rapidly.  There  will 
be  trouble,  and  our  missionaries  will  experience  some  of  it.  But  it 
is  something  that  we  cannot  complain  of ; China  must  be  trans- 
formed. I merely  wanted  to  explain  in  this  miscellaneous  sort  of  a 


THE  LAYMAN'S  PLACE  IN  DEVELOPING  MISSIONS  629 

way  the  present  condition  of  China,  and  its  relation  to  the  foreign 
missionary  movement.  The  salvation  of  China,  like  the  salvation  of 
all  nations,  depends  upon  the  acceptance  of  Christianity.  That  is 
going  to  save  the  Empire,  and  it  is  going  to  be  saved  through  our 
mission  work,  if  at  all.  And  it  is  to  study  the  best  means  of  carry- 
ing it  on  that  you  have  come  together. 


THE  LAYMAN’S  PLACE  IN  THE  DEVELOPMENT  OF 
FOREIGN  MISSIONS  IN  THE  CHURCH  AT  LARGE 

MR.  C.  A.  ROWLAND,  JR.,  ATHENS,  GEORGIA 

I remember  hearing  a speaker  at  the  Ecumenical  Conference  in 
New  York  say  that  an  opportunity  is  a claim.  In  these  days  when 
we  assemble  in  our  conferences,  we  hear  a great  deal  about  the 
opportunities  of  the  foreign  field,  and  I am  sure  that  this  opportunity 
is  constantly  increasing  as  the  world  moves  forward  in  its  marvelous 
material  and  commercial  development.  And  along  with  this  increas- 
ing obligation,  a corresponding  obligation  is  laid  upon  our  leaders 
to  develop  and  interest  the  non-interested  church  members  and  espe- 
cially the  laymen. 

It  appears  to  me  that  the  missionary  enterprise  has  brought 
the  Church  to  its  support,  in  the  following  order : First,  the  pastors, 
then  the  women,  then  the  students,  then  the  young  people,  and  last 
of  all  the  men.  That  is  not  because  the  men  are  opposed  to  foreign 
missions,  but  it  is  because  the  great  facts  and  needs  of  the  mission 
fields  have  not  been  laid  before  them  in  a business-like  way.  It  is 
because  this  responsibility  has  not  been  laid  upon  them  that  they  have 
relegated  it  to  the  pastors  and  the  women;  so  that  the  missionary 
cause  to-day  is  suffering,  because  this  work  is  looked  upon  as  a work 
of  the  women.  Not  that  the  women  are  not  doing  their  part,  but 
this  very  fact  is  keeping  the  men  from  doing  all  that  they  should. 

Just  a bit  of  experience.  My  connection  with  the  Forward 
Movement  in  the  Southern  Presbyterian  Church  has  led  me  to  the 
conviction  that  men  are  willing  and  ready  to  do  their  full  part  when 
the  responsibility  is  laid  upon  them.  This  work  in  our  Church  had 
its  birth  in  the  Toronto  Convention  of  the  Student  Volunteer  Move- 
ment in  1902.  Three  young  men  who  were  largely  instrumental  in 
inaugurating  it  had  faith  that  God  could  use  them ; and  that  if  they 
presented  to  the  Church  a definite  work,  first  emphasizing  the  work 
of  the  Church  as  a whole,  then  laying  the  burden  upon  the  individual 
church,  and  lastly,  laying  it  upon  the  individual  member,  they  would 
meet  with  a response.  The  result  was  that  in  the  past  four  years  the 
contributions  of  this  Church  have  increased  from  $160,000  to  $236,- 


63O  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

000,  and  that  the  missionaries  abroad  have  been  increased  from 
1 71  to  203.  In  nearly  every  local  church  the  increase  has  come 
largely  from  the  men,  clearly  demonstrating  that  when  this  mis- 
sionary enterprise  is  placed  before  them  in  a business-like  way,  they 
are  ready  to  respond.  This  but  suggests  the  opportunity  that  is 
before  us,  when  your  laymen  are  thoroughly  awakened  to  the  great 
opportunity  of  this  enterprise. 

As  the  Church  does  not  seem  to  fully  realize  the  great  value 
of  the  movement  looking  toward  the  development  of  this  work  at 
home,  there  come  to  me  this  afternoon  two  or  three  thoughts  in 
this  connection.  It  seems  to  me  that  each  local  church  should  have 
a committee  of  laymen,  whose  duty  it  should  be  to  see  that  their 
church  was  kept  alive  to  this  great  work  through  the  distribution 
of  the  literature  and  the  development  of  missionary  study  in  the 
denominational  sense,  though  it  is  no  denominational  work.  They 
should  also  see  that  a missionary  gift  is  secured  from  every  member. 
And  then,  in  presbyteries,  synods,  and  conferences,  I believe  that 
the  laymen  have  not  been  used  and  developed  as  much  as  they  should 
have  been.  In  the  Macon  Presbytery  of  the  Southern  Presbyterian 
Church,  they  have  been  using  their  fall  meetings  for  the  past  two 
years  as  a missionary  conference.  The  first  day  and  evening  has 
been  devoted  to  the  consideration  of  missions.  Special  efforts  have 
been  made  to  secure  the  attendance  of  church  officers  and  the  teach- 
ers, and  the  good  effects  of  this  were  seen  in  awakening  and  building 
up  a lay  membership  interested  in  the  great  work  of  the  evangeliza- 
tion of  the  world. 

I have  time  to  express  one  other  thought  in  connection 
with  the  development  of  the  layman.  I would  like  to  suggest  that 
if  a book,  “The  Pastor  and  Modern  Missions,”  written  by  Mr.  Mott, 
could  at  this  time  be  placed  in  the  hands  of  the  laymen,  I believe 
that  we  would  see  them  rally  in  a very  marked  manner  to  this  great 
work  and  make  Jesus  Christ  known  to  all  men. 


THE  LAYMAN’S  PART  IN  FURTHERING  THE  FINAN- 
CIAL SUPPORT  OF  MISSIONS 

A.  J.  A.  ALEXANDER,  M.D.,  SPRING  STATION,  KENTUCKY 

I have  been  asked  to  speak  of  the  financial  support  of  missions 
by  laymen.  It  strikes  me  that  the  first  thing  needed  is  to  get  into 
close  touch  with  the  worker  on  the  field.  There  are  a number  of 
ways  in  which  we  can  do  this,  and  one  which  may  not  appeal  to  all 
at  first  is  to  go  out  and  find  a worker  yourself.  We  are  liable  to 
think  that  the  Student  Volunteer  Movement  has  this  in  charge,  that 


layman's  part  in  financial  support  of  missions  631 

there  are  already  more  workers  prepared  to  go  than  there  are  places 
to  receive  them.  This  is  not  a fact.  There  are  a number  of  places 
for  which  no  workers  have  applied,  and  yet  there  are  thousands  of 
men  and  women  prepared  to  carry  the  work  into  foreign  fields  who 
have  not  had  it  presented  to  them.  To  do  this  adequately,  we  must 
familiarize  ourselves  with  the  needs  of  the  field.  Pick  out  some 
field  that  interests  you  above  all  others ; study  that  field,  its  needs  and 
its  conditions ; correspond  with  the  mission  on  the  field  and  ascertain 
just  what  their  needs  are ; go  to  the  mission  boards  and  find  out  what 
men  will  be  sent  out,  what  women  are  needed ; and  then  go  out  and 
find  the  workers.  If  your  board  wants  in  the  field  in  Syria  a man 
to  teach  in  the  Beirut  College,  go  to  some  institution  where  there 
are  a number  of  men  about  to  graduate,  who  are  looking  for  some 
place  to  carry  on  the  work  of  Christ.  Find  some  consecrated  man 
and  present  the  case  to  him.  Two  years  ago  our  Board  was  looking 
for  a medical  man.  In  the  first  college  I went  to,  there  were  ninety 
in  the  class  and  nine  applied  to  me  to  be  sent  out.  Of  course  a great 
many  of  these  men  did  not  know  what  missionary  work  was;  but 
nevertheless  we  got  a good  man  out  of  that  class,  and  I think  we 
could  have  gotten  two  or  three. 

If  we  cannot  approach  men  to  go  out,  we  can  at  least  take  some 
man  that  some  one  else  has  gotten  to  go  out  and  undertake  his  sup- 
port. But  to  do  this  to  the  best  advantage,  we  must  come  in  close 
touch  with  him.  Meet  him,  learn  to  sympathize  with  him,  know  his 
temperament,  know  his  plans,  and  be  able  to  back  him  up  when 
he  goes  out. 

When  the  man  is  in  the  field,  you  should  correspond  with  him. 
I know  a great  deal  of  what  that  means  in  many  cases.  It  means 
that  once  or  twice  a quarter  the  missionary  will  write  a very  imper- 
sonal letter  home,  telling  the  news  of  the  work,  what  is  going  on,  etc. 
But  that  does  not  do  much  good,  because  the  man  at  home  never 
thinks  of  writing  to  the  missionary.  Enter  yourself  into  a personal, 
friendly  correspondence.  Write  what  you  know  would  interest  him 
in  this  country ; tell  him  of  things  that  would  interest  you  out  there ; 
make  it  a personal  matter  with  him.  If  you  do  that,  you  cannot  help 
but  get  strength  yourself  and  also  give  strength  to  that  man.  If  it  is 
possible,  go  and  visit  him  on  the  field.  That  seems  to  be  an  unheard 
of  thing  for  most  of  us.  A great  many  of  us  have  been  to  Europe. 
I have  been  there  myself  and  also  to  some  of  the  fields,  and  if  I had 
a choice,  I would  not  hesitate  which  I would  choose  for  the  mere 
personal  pleasure  alone.  If  there,  we  could  see  the  needs  of  the  field 
as  they  exist ; we  could  see  things  that  do  not  appeal  to  people  when 
they  are  written  about  thousands  of  miles  away.  You  would  see 
some  little  necessity  that  the  Board  would  not  think  of  meeting  even 
though  the  missionaries  need  it.  You  would  see  it  yourself  and 
would  take  measures  to  supply  that  need. 

When  you  come  into  close  touch  with  the  missionaries  in  this 


'632  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

way,  you  cannot  help  but  offer  a prayer  for  them  every  day,  those 
in  whom  you  are  most  deeply  interested,  and  that  is  one  of  the  most 
valuable  features  of  this  work.  I was  two  months  on  the  Korean 
field,  and  I know  personally  that  I could  feel  the  results  in  my  every- 
day life,  of  the  prayers  that  I knew  were  ascending  for  me  from 
those  whom  I had  left  in  this  country.  It  was  the  most  helpful  thing 
that  I experienced  out  there,  and  this  relation  will  necessarily  be 
mutual.  We  at  home  often  feel  the  need  of  prayer,  and  yet  our 
friends  do  not  always  remember  us  in  prayer.  I believe  that  there 
is  no  one  who  has  this  personal,  close  relation  to  the  field  but  will 
be  remembered  in  the  prayers  of  that  missionary ; and  men  who  are 
thrown  upon  themselves,  without  any  human  crutch  to  lean  upon 
and  who  consequently  lean  alone  upon  God,  become  men  of  prayer. 
They  seem  to  prevail  more  with  God  than  we  do  in  this  country,  and 
we  will  in  our  turn  be  the  objects  of  the  earnest  prayer  of  these  mis- 
sionaries. 

If  we  have  come  into  this  close  personal  relation,  if  we  remem- 
ber them  in  prayer,  there  is  one  other  step  to  take,  and  that  is  their 
financial  support.  We  cannot  have  a deep  interest  in  a man  out  there 
and  know  that  he  needs  something,  without  wanting  to  have  a share 
in  his  work  in  a financial  way.  It  is  far  better,  if  we  can  take  the 
salary  of  a missionary,  to  give  the  whole  of  it.  We  seem  to  think 
that  little  indulgences  that  in  the  end  amount  to  a great  deal,  are 
not  an  extravagance  at  all.  And  yet  we  often  find,  that  if  we  deny 
ourselves  luxuries,  it  will  amount  to  enough  in  a year’s  time  to  sup- 
port a missionary.  The  salaries  run  all  the  way  from  $300  up  to 
$700.  This  is  not  a very  large  sum  per  month.  Many  a man  smokes 
up  that  in  a year ; and  yet  by  that  $300  you  may  be  able  to  put  a man 
in  the  field,  who  will  win  hundreds  to  Christ  in  that  one  year.  If  you 
cannot  assume  the  entire  support  of  a missionary,  go  in  with  two 
or  three  friends.  Get  them  to  join  with  you;  pray  with  that  man 
before  he  goes  out;  study  his  work,  and  between  you  then  pay  his 
salary.  I know  of  more  than  one  missionary  who  is  supported  in 
that  way. 

If  you  cannot  do  that,  there  is  another  plan  in  use  by  some 
boards,  which  will  enable  a person  who  cannot  give  the  whole  amount 
to  have  some  personal,  definite  share  in  this  work.  In  the  Church 
to  which  I belong,  we  have  a share  system.  The  work,  outside  of 
the  missionary  salary,  is  divided  into  shares  of  $50  each.  Say  one 
station’s  work  cost  $2,000;  that  would  be  divided  into  forty  shares 
of  $50  each,  and  a person  could  give  $50  and  take  one  share.  That 
might  support  a native  worker,  or  it  might  support  a bed  in  a hos- 
pital. Take  some  definite,  personal  object,  which  puts  you  in  close 
touch  with  the  work.  It  will  have  the  same  effect  upon  you  that 
assisting  a personal  friend  has. 

I have  only  one  more  word  to  say,  and  that  is,  that  when  we 
wake  up  to  the  privilege  we  have  of  being  in  close  touch  and  rela- 


STUDY  AND  PRAYER  RELATED  TO  MISSIONARY  INTEREST  633 

tion  with  the  workers  in  the  field,  it  will  make  a great  difference 
in  the  money  received  by  the  boards  and  in  the  prayers  offered  by 
the  people  at  home  for  the  people  in  the  field. 


STUDY  AND  PRAYER  AS  RELATED  TO  THE  MAINTEN- 
ANCE OF  MISSIONARY  INTEREST 

MR.  JOHN  W.  WOOD,  NEW  YORK 

We  hardly  feel  within  the  Protestant  Episcopal  Church  that 
the  work  of  study  and  prayer  for  missions  is  receiving  the  attention 
from  our  laymen  that  it  deserves.  It  is  true  that  a number  of  us 
men  are  gradually  waking  up  to  the  splendid  possibilities  in  the  study 
of  the  missionary  campaign.  I know,  for  instance,  of  a young  law- 
yer of  Hartford,  Ct.,  who  became  interested  with  a number  of  other 
professional  men  in  the  study  of  missions  in  different  parts  of  the 
world ; and  as  a result  he  has  pushed  his  investigations  until  to-day 
I suppose  he  is  one  of  the  best  informed  laymen  on  missionary  work 
and  methods  in  our  own  denomination.  He  is  a man  who  has  taken 
time  from  professional  duties  to  qualify  himself  to  be  a teacher  of 
other  men.  And  here  and  there  throughout  our  denomination  we 
find  other  men,  who,  when  they  once  wake  up  to  what  missions  have 
in  store  for  them,  are  more  than  glad  to  give  themselves  to  mission 
study.  It  is  perfectly  natural ; for  no  one  can  claim  to  be  an  educated 
man  now,  who  is  not  posted  about  the  work  of  missions.  That  work 
covers  the  whole  line  of  human  interest  and  knowledge.  Think 
what  the  missionary  has  done  in  the  translation  of  old  and  strange 
languages  and  dialects.  Think  how  the  Word  of  God  has  been  put 
into  those  strange  forms.  We  look  at  a printed  page  in  some  pe- 
culiar language,  and  we  see  those  characters  that  mean  nothing  to  us, 
but  they  mean  that  the  Word  of  God  has  been  set  free  among  a 
strange  and  new  people.  Think,  too,  how  missions  help  to  teach 
us  a splendid  heroism,  how  they  open  to  us  new  lands  and  customs. 
No  layman  can  claim  to  be  an  educated  man  who  is  not  doing  some- 
thing along  the  line  of  mission  study. 

And  closely  associated  with  that,  comes  the  privilege  and  the 
call  to  prayer.  When  a man  has  studied,  he  has  a basis  for  his 
prayers  that  he  never  had  before.  There  are  a great  many  men 
to-day  who  are  praying,  “Thy  kingdom  come.”  It  is  the  best  prayer 
that  they  know,  and  it  is  a good  prayer  to  pray;  but  I believe  it  is 
much  better  to  be  able  to  pray  because  of  a definite  knowledge,  to 
be  able  to  bear  up  before  God  the  needs  of  particular  places  and 
particular  missionaries.  We  find  that  there  are  some  of  our  men 
who  are  undoubtedly  coming  to  be  able  to  do  that.  They  are  going 


634  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

to  be  so  well  acquainted  with  facts,  that  they  will  know  how  to  direct 
their  prayers  where  they  are  most  needed.  We  need  intelligence  and 
definiteness  in  prayer,  and  we  shall  get  it  on  the  basis  and  as  the  re- 
sult of  our  missionary  study.  There  can  be  no  doubt  in  the  mind  of 
any  earnest  man  who  desires  to  see  the  coming  of  the  Kingdom  of 
God,  that  these  two  lines  open  before  him  opportunities  which  are 
simply  limitless  in  their  extent  and  influence.  Any  one  who  will  put 
himself  in  touch  with  the  missionary  enterprise  will  get  into  company 
with  some  of  the  great  heroes ; his  whole  life  will  be  stimulated  and 
invigorated.  His  own  hopes  he  will  see  realized  very  often  in  the 
work  of  some  man  in  a distant  land.  His  own  wildest  dreams  of 
what  may  some  day  come  true,  he  will  find  gradually  being  worked 
out  in  some  far  corner  of  the  earth,  as  gradually  he  comes  to  know 
what  our  friends  abroad  are  doing.  And  when,  in  the  strength  of 
that  knowledge  and  with  the  heroism  that  this  knowledge  gives  to 
him,  he  gets  upon  his  knees  and  bears  up  his  friends  in  prayer,  you 
may  be  sure  that  man  has  become  a power.  He  has  laid  his  hands 
upon  some  of  the  levers  that  are  moving  the  world,  some  of  the 
levers  that  are  determining  the  world’s  destiny.  And  so,  though  he 
may  be  a man  in  an  obscure  place,  far  out  of  the  world’s  view,  still 
he  is  having  a share  in  forwarding  the  coming  of  the  Christ. 


HOW  THE  LAYMEN  ARE  BEING  ENLISTED  IN  THE 
UNITED  PRESBYTERIAN  CHURCH 

MR.  J.  CAMPBELL  WHITE,  M.A.,  ALLEGHENY 

The  greatest  undeveloped  resources  in  the  Christian  Church 
to-day  are  the  unused  activities  and  powers  of  the  laymen.  There 
are  about  eight  millions  of  them  in  the  Protestant  churches  of 
America.  Only  a very  small  fraction  of  them  are  actively  engaged 
in  the  work  of  propagating  the  Gospel  throughout  America  and  the 
world.  I have  had  some  years’  experience  in  connection  with  the 
Young  Men’s  Christian  Association,  one  of  the  mightiest  of  modern 
movements  and  in  the  hands  of  laymen.  I suppose  there  are  con- 
siderably less  than  50,000  active  workers  in  connection  with  the  As- 
sociation movement  on  this  continent.  That  is  only  one  out  of  160 
of  the  male  Protestant  membership  of  the  churches  in  this  country. 
If  by  any  possibility  we  could  awaken  the  whole  8,000,000  men  of 
our  churches  to  active  operations  in  the  work  of  God,  we  would 
have  solved  the  problem  of  evangelizing  the  world. 

I have  come  from  a great  layman’s  conference  in  Pittsburg, 
which  our  Church  called  three  months  ago.  It  was  in  the  nature  of 
an  experiment,  because  we  were  not  at  all  sure  what  would  happen 


LAYMEN  ENLISTED  IN  UNITED  PRESBYTERIAN  CHURCH  635 

when  we  asked  them  to  come  together.  But  1,000  laymen  came  and 
remained  for  three  days.  We  believe  that  we  are  entering  upon  a 
movement  which  is  to  gather  all  the  men  of  our  denomination  into 
a closely  knit  organization  for  the  propagation  of  Christianity  in 
America  and  throughout  the  world.  For  a year  before  that,  we 
had  been  trying  to  organize  men’s  missionary  societies.  The  thing 
simply  would  not  go,  and  I do  not  expect  to  see  it  go  in  any  denomi- 
nation. But  as  soon  as  we  began  to  subdivide  the  entire  operations 
of  the  church  in  which  men  may  engage,  as  a railroad  would  divide 
its  work  into  a number  of  departments,  or  as  a department  store 
would  divide  its  work,  and  when  we  assigned  every  man  to  some 
department,  taking  it  for  granted  that  he  united  with  the  church 
with  the  idea  of  not  only  putting  his  money  into  it,  but  his  person- 
ality as  well,  we  found  a marvelous  response  on  the  part  of  the  men. 

This  organization,  while  it  has  grown  distinctly  out  of  a mis- 
sionary purpose  and  thought  and  the  wide  missionary  objective,  has 
subdivided  the  whole  work  that  men  can  do  into  local  departments, 
with  the  idea  of  setting  every  man  in  the  church  at  work.  When 
we  have  done  that,  the  men  who  give  themselves,  give  their  money 
with  themselves.  It  is  not  primarily  a financial  problem ; it  is  one 
of  getting  a man  to  put  his  personality  into  the  work  of  the  Kingdom 
of  God.  We  have  been  acting  as  if  all  we  wanted  was  money.  It 
is  the  least  of  what  we  want.  Paul  said,  “I  seek  not  yours,  but  you.” 
And  in  a great  many  of  our  missionary  appeals,  we  have  been  say- 
ing, “We  do  not  care  anything  about  you,  but  we  want  yours.”  You 
can  never  appeal  to  men  on  that  basis.  I ask  you  whether  it  is  not 
true  that  the  men  in  this  country  who  are  active,  personal  workers 
in  the  church  are  not  the  men  who 'are  giving  almost  all  of  the 
money  to  the  promotion  of  the  work  of  God?  And  when  we  shall 
have  set  them  all  at  work,  we  shall  have  solved  the  financial  problem. 

A committee  of  twenty-one  has  been  assigned  as  a Supervisory 
Association.  An  organization  is  to  be  formed  in  every  congregation. 
Three  thousand  men  have  gone  all  over  the  country  as  preliminary 
heralders  of  this  movement.  We  already  have  two  men  who  give 
their  entire  time  to  traveling  and  supervising  and  organizing,  and 
we  are  persuaded  beyond  all  question  that  we  have  at  least  the  be- 
ginning of  the  solution  of  the  problem  of  enlisting  the  men.  I have 
been  in  connection  with  other  great  movements  for  years-— in  con- 
nection with  the  Young  Men’s  Christian  Association,  and  the  Stu- 
dent Volunteer  Movement— and  I say  to  you  that  I believe  the 
greatest  movement  is  just  now  starting  which  has  ever  thrilled  the 
Church  of  God ; the  movement  for  the  organization  and  enlistment 
of  all  of  the  men  of  the  Church  as  active  personal  factors  in  pro- 
moting the  work  of  the  Kingdom  of  God  all  over  the  world.  And 
I expect  to  see  a movement  sweep  through  all  our  churches  with 
that  in  view.  I believe  the  first  cardinal  principles  of  this  work 
must  be  to  set  every  man  at  some  active  work. 


636  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

I have  here  some  copies  of  the  constitution  under  which  this 
men’s  organization  is  going  to  operate.  If  I had  time,  I would 
read  you  eleven  different  departments  of  service  which  these  men 
are  going  to  take  up.  One  is  the  department  of  promoting  religious 
intelligence.  How  much  there  is  that  all  our  men  need  to  know.  If 
you  will  pick  out  ten  or  fifteen  men  in  the  congregation  and  set 
them  at  making  all  the  congregation  intelligent,  those  men  will 
begin  to  study  in  a way  that  you  never  knew  before.  They  will  be 
on  fire,  and  they  will  bring  intelligence  among  the  others  that  will 
set  them  on  fire.  There  ought  to  be  another  department,  enlisting 
about  ten  per  cent,  of  the  Association,  the  department  of  finance, 
which  shall  lead  every  member  to  give  to  God  every  week  a pro- 
proportionate  amount  to  carry  to  the  world  the  Gospel  of  God.  You 
heard  the  other  day  what  was  possible  by  the  regular  offering  of  a 
single  penny  a week.  That  would  bring  $10,000,000  a year  into  the 
foreign  missionary  treasury.  A postage  stamp  a week  would  put 
twenty  millions  in  the  treasury.  A street  car  fare  a week  would  put 
fifty  millions  into  the  treasury.  An  ice  cream  a week  would  put  a 
hundred  millions  in  the  treasury.  An  hour’s  work  of  a Hungarian 
on  the  railroad — the  cheapest  unskilled  labor  on  this  continent, 
worth  fifteen  cents  an  hour— would  put  a hundred  and  fifty  millions 
into  the  treasury.  What  we  want  is  some  sound  business  sense  and 
management  in  calling  together  the  men  of  a congregation  and  in 
enlisting  them  all  in  giving  a weekly  offering  and  it  can  be  done. 
You  cannot  get  together  a sensible  group  anywhere  and  explain  this 
matter  without  convincing  them  it  can  be  done,  and  you  can  lead 
them  to  decide  that  they  will  do  their  share. 

But  you  will  never  organize  men  actively  merely  in  a foreign 
missionary  propaganda,  although  that  deals  with  the  great  un- 
occupied field  where  our  burden  of  responsibility  is,  since  there  are 
two-thirds  of  the  many  races  unreached  and  unsaved  to-day.  These 
men  of  our  churches  cannot  serve  abroad  in  any  personal  way,  and 
you  must  enlist  their  personality  in  the  service,  and  then  you  will 
have  all  the  possessions  which  they  can  command.  Let  us  not  take 
hold  of  this  as  a financial  problem,  but  as  showing  men  how  they 
may  come  to  themselves  and  to  their  own.  We  must  show  them 
what  He  has  assigned  them  to  do,  and  encourage  them  until  they 
become  strong,  well-developed  servants  of  God  who  are  putting 
their  possessions  and  powers  at  His  disposal  for  the  redemption  of 
the  world. 


HOW  THE  CONGREGATIONAL  LAYMEN  ARE  BEING 

ENLISTED 


THE  HONORABLE  S.  B.  CAPEN,  LL.D.,  BOSTON 

I am  here  merely  as  a reporter  to  tell  exactly  what  the  American 
Board  is  trying  to  do  along  the  line  which  you  are  discussing  this 
afternoon. 

In  the  first  place,  let  me  say  that  there  is  a special  necessity 
for  this  work  in  our  Congregational  churches.  We  are  proud  of 
what  our  women  are  doing.  They  have  been  for  years  splendid 
organizers,  and  they  have  state  and  county  organizations.  In  the 
vicinity  of  Boston  they  have  six  or  eight  churches  grouped  together, 
and  they  study  and  work  and  canvass  for  money  with  absolute 
thoroughness,  so  that  we  begin  to  feel  as  did  a certain  man  who 
said  that  all  he  had  was  in  his  wife’s  name.  We  are  now  trying  to 
bring  about  a better  state  of  things.  We  are  trying  to  enlist  the 
men.  As  it  is  the  hundredth  anniversary  of  the  meeting  out  of 
which  our  American  Board  grew,  we  think  this  is  the  fitting  year 
to  try  to  increase  our  gifts  from  three-quarters  of  a million  dollars, 
to  a million.  We  are  trying  to  get  10,000  men  to  add  an  extra  gift 
themselves,  paying  it  before  the  close  of  our  fiscal  year  on  August  31. 

We  have  blocked  out  a campaign  on  that  line,  very  much  as 
the  political  parties  do  every  four  years.  We  have  blocked  out  the 
country  and  are  canvassing  by  meetings  five  days  in  a week,  going 
from  place  to  place  just  as  the  leaders  of  our  political  parties  go, 
and  trying  to  have  one  day  in  a place  to  stir  up  the  men  in  that  re- 
gion for  this  great  work.  We  have  chosen  in  the  first  place,  fifty  of 
the  great  cities  of  the  country  and  we  have  now  made  up  a second 
group  of  churches  in  smaller  cities  and  are  running  the  two  cam- 
paigns side  by  side. 

The  plan  is  at  the  morning  session  to  bring  together  the  pastors 
and  the  men,  as  far  as  we  can  get  them  together,  and  make  it  a 
deeply  religious  meeting.  In  the  afternoon  we  have  our  missionaries 
give  two,  three,  or  four  addresses,  in  order  to  present  to  those  who 
are  gathered  there  the  different  phases  of  our  work — giving  them 
the  facts  of  the  case,  so  that  they  may  be  intelligent  as  to  what  we 
are  doing.  Then  at  the  close  of  the  day,  usually  we  get  the  men 
together  around  the  dinner  table,  in  number  anywhere  from  100  to 
150,  the  women  being  excluded.  After  the  dinner  as  a rule  we  have 

637 


638  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

two  addresses.  We  sent  for  Dr.  Arthur  Smith,  our  great  missionary 
statesman  in  China,  and  wherever  it  is  possible,  we  use  him  and  then 
a second  speaker,  to  bring  the  direct  message  home.  We  then  pass 
around  the  cards,  and  we  urge  those  present  to  come  into  fellow- 
ship with  us  on  this  new  basis.  It  works  well  so  far,  though  there 
are  some  cases  where  the  pastor  is  timid.  In  one  place  the  pastor 
got  frightened  by  two  or  three  men  who  thought  that  we  were  going 
to  emphasize  the  money  side  too  strongly ; and  he  said  that  nothing 
of  the  kind  should  be  done.  But  it  worked  out  for  the  furtherance 
of  the  Gospel ; for  his  laymen  found  it  out  and  became  indignant  and 
wanted  to  know  why  they  could  not  have  a hand  in  this  great  work. 
So  a lawyer  and  another  gentleman  said,  “We  will  canvass  this  re- 
gion, for  if  our  pastor  is  afraid,  we  are  not.” 

That  is  the  simple  plan  on  which  we  are  working.  We  are  try- 
ing to  get  the  10,000  men  to  make  these  gifts,  and  in  “The  Congre- 
gationalism’ you  will  see  that  we  have  two  thermometers  marked 
from  one  to  a thousand,  one  representing  men  and  the  other  the 
money.  The  campaign  is  working  well,  and  we  are  stirring  up 
interest,  as  it  is  a great  campaign  of  education. 


WHAT  NORTHERN  PRESBYTERIAN  LAYMEN  ARE 

DOING 

MR.  DAVID  MCCONAUGHY,  NEW  YORK 

In  the  annals  of  the  Scotch-Irish  in  North  America  it  is  told 
that  at  the  Battle  of  Kings  Mountain,  in  which  every  officer  was  a 
Presbyterian  elder  and  every  man  in  the  ranks  a Presbyterian  mem- 
ber, it  was  actually  necessary  to  draft  men  to  stay  by  the  stuff.  I 
wonder  if  we  are  coming  to  the  time  when  in  this  great  conflict  with 
the  powers  of  evil  it  is  going  to  become  necessary  to  draft  men  to 
stay  at  home.  At  any  rate  it  is  going  to  be  necessary  to  draft  men 
at  home  to  aid  the  missionary  enterprise. 

When  William  Carey  went  to  India  he  said  that  he  was  going 
into  a gold  mine,  but  that  those  who  stayed  at  home  must  hold  the 
ropes.  We  are  looking  for  men  to  hold  the  ropes  to-day,  while  these 
brave  representatives  go  to  the  front  and  down  into  the  gold  mines 
all  over  the  wide  world.  And  the  men  are  taking  hold  of  the  ropes 
as  they  never  have  done  before.  If  it  is  asserted  that  “the  best  men 
in  the  Christian  churches  are  the  women,”  we  will  not  deny  it. 
But  if  it  is  said  that  our  men  are  so  materialistic  that  they  care  for 
nothing  but  making  money,  we  will  give  them  a direct  denial  of  that 
statement  by  what  will  be  seen  in  the  years  that  are  lying  just  be- 
fore us. 


WHAT  NORTHERN  PRESBYTERIAN  LAYMEN  ARE  DOING  639 

Let  me  give  you  a concrete  instance  as  to  how  our  men  are 
actually  responding.  In  the  Union  Station  at  Pittsburg  a few  weeks 
ago,  as  I came  back  from  the  West,  I met  an  official  of  the  Pennsyl- 
vania lines  west  of  Pittsburg,  and  he  wanted  to  know  where  I had 
come  from.  I said,  “Cincinnati and  he  asked  what  I had  been 
doing.  I told  him  that  on  the  previous  Thursday  night,  175  men, 
representing  some  thirty  churches,  had  sat  down  together  around  a 
supper  table  where  each  man  had  paid  for  his  own  plate  and  had 
not  come  on  the  basis  of  that  arch-travesty  on  manhood,  “that  the 
way  to  a man’s  heart  is  through  his  stomach.”  They  had  come  to 
that  supper,  because  it  was  most  convenient  to  come  straight  from  the 
office  with  their  working  clothes  on;  and  they  sat  down  and  for 
four  hours  had  faced  this  proposition  of  their  relation  to  the  great 
undertaking  of  giving  the  Gospel  to  the  nations.  And  at  five 
minutes  to  ten  by  the  clock,  it  was  announced,  after  a cross  fire  of 
questions  for  more  than  an  hour  had  followed  the  addresses  given 
by  the  representatives  from  the  fields  and  the  business  proposition 
that  had  been  laid  before  them,  that  there  would  be  no  time  for 
any  more  questions  that  night.  It  was  added  that  in  the  parlor 
conferences  that  would  follow  the  next  night  and  the  night  follow- 
ing they  would  have  an  opportunity,  each  in  his  group,  to  ask 
questions  and  have  them  answered.  And  in  those  little  group  con- 
ferences, numbering  from  forty  to  sixty-five  each,  there  were  gath- 
ered supporters  and  followers  of  those  twenty-five  churches.  Then 
when  the  proposition  was  presented,  it  was  presented  as  a concrete 
one,  that  a parish  here  should  be  responsible  for  the  support  of  an- 
other parish  abroad.  One  little  mission  down  in  the  country,  that 
had  given  $2  to  the  cause  of  foreign  missions,  raised  it  to  over  $200 ; 
another  church  that  had  given  $288,  raised  that  to  $1,700  and  over, 
payable  as  an  act  of  worship  week  by  week. 

I told  my  railroad  friend  a little  of  this,  and  he  asked  me  when 
it  would  be  possible  to  come  out  to  Zanesville  Presbytery.  I fixed 
a date,  and  that  man  made  an  itinerary  just  as  a railroad  man  would 
make  a schedule,  and  at  five  o’clock,  just  before  daylight,  as  I came 
out  of  the  forward  end  of  one  sleeper,  he  stepped  out  of  the  rear 
door  of  another  and  we  met.  I have  no  time  to  tell  you  how  he  per- 
sonally conducted  me  through  that  Presbytery  for  the  next  three 
days,  meeting  the  groups  of  men  in  five  different  sections.  I remem- 
ber that  once  we  got  in  early  in  the  morning,  and  he  said,  “You  have 
an  hour  and  twenty  minutes  here.”  There  was  a committee  of  lay- 
men and  they  quickly  conducted  me  to  the  church  where  I found  a 
room  full  of  business  men  at  ten  o’clock  on  Monday  morning.  All 
the  deacons  and  elders  from  five  churches  around  about  were  there, 
who  had  come  on  short  notice  to  consider  this  business  proposition. 
That  railroad  official  is  to-day  the  chairman  of  the  Presbyterial 
Committee  of  that  Presbytery,  and  he  is  pushing  the  work  just  ex- 
actly as  he  rushed  the  train  that  brought  us  there  that  morning  on 


64O  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

the  minute.  He  said  once  to  me,  “If  the  railroad  companies  were 
to  run  on  the  same  basis  as  the  churches,  I am  afraid  that  we  would 
not  have  met  here  just  at  this  minute.”  But,  thank  God,  the  time 
is  coming  when  the  brains  and  brawn  of  the  manhood  of  our 
churches  will  be  put  into  this  wonderful  work. 

Before  I close,  I want  to  name  two  or  three  ways  in  which  our 
laymen  can  go  back  to  our  churches  and  do  something  about  this 
matter.  I believe  that  in  every  church  there  ought  to  be  appointed 
a committee.  It  may  take  the  simplest  form  possible,  consisting  of 
a representative  of  the  governing  body  of  the  church  and  of  the 
young  people  and  the  women’s  organizations,  that  committee  to  be 
the  clearing-house  for  all  missionary  interests  of  that  church.  This 
committee  should  take  up  the  various  lines  of  work  that  have  been 
suggested,  one  to  be  responsible  for  the  literature,  another  for  the 
correspondence  with  the  field,  and  another  to  look  after  the  meetings. 
Thus  instead  of  letting  the  whole  burden  rest  upon  the  pastor,  the 
committee  can  take  that  mid-week  prayer  meeting  once  a month  and 
make  it  alive  with  interest  by  having  brief  talks  and  prayer.  We 
had  a wholesale  bag  man  who  thought  he  could  not  pray  in  prayer 
meeting,  or  speak  there.  He  has  now  undertaken  to  keep  his  eye 
on  Korea  and  Japan.  I said  to  him,  “If  you  were  called  into  court, 
you  could  state  facts,  couldn’t  you?”  He  replied,  “Why,  certainly.” 
I said,  “Then  why  can’t  you  come  into  the  prayer  meeting  and  state 
at  least  one  fact.”  Now  you  cannot  meet  that  man  without  his  talk- 
ing to  you  about  Korea  or  Japan;  he  is  overflowing  on  that  subject. 


CONFERENCE  OF  THE  YOUNG  PEOPLE’S 
MISSIONARY  MOVEMENT 


Co-operation  Between  Students  and  the  Young  People 
of  the  Churches 

The  Need  for  Student  Leadership  Among  Church 
Young  People 

Mission  Study  and  Other  Forms  of  Missionary  In- 
struction of  the  Young 

Text-books  for  Young  People’s  Classes  Used  by  the 
Women’s  Boards 

Summer  Conferences  of  the  Committee  for  the  United 
Study  of  Missions 

Summer  Conferences  of  the  Young  People’s  Mission- 
ary Movement 

The  Normal  Mission  Study  Movement 


. 

: 


, 


CO-OPERATION  BETWEEN  STUDENTS  AND  THE 
YOUNG  PEOPLE  OF  THE  CHURCHES 


MR.  HARRY  WADE  HICKS,  BOSTON 

The  subject  that  is  before  us  is  one  of  the  very  greatest  sig- 
nificance to  the  kingdom  of  God  on  the  earth.  Not  long  ago  Mr. 
Harlan  P.  Beach  of  the  Student  Volunteer  Movement  made  a state- 
ment to  the  effect  that  if  the  student  movements  of  the  United  States 
and  Canada  could  be  correlated  in  their  work  with  the  Young  Peo- 
ple’s Movement  of  our  country,  the  greatest  impulse  to  the  onward 
sweep  of  the  Christian  Church  would  be  imparted  thereby.  His 
statement  will  stand  scrutiny.  It  is  not  a difficult  matter  to  imagine 
that  if  the  great  army  of  trained  students,  who  are  guiding  the 
young  men  and  young  women  of  the  colleges  in  the  student  Associa- 
tions, could  be  brought  into  a vital  relationship  immediately  after 
their  graduation  with  the  organized  religious  work  among  the  young 
people  of  the  churches  of  the  various  denominations,  we  should  have 
added  great  inspiration  to  the  young  people’s  organization  and 
would  have  found  a plan  whereby  the  spiritual  life  of  many  college 
students  would  be  safeguarded.  Moreover,  we  should  have  pro- 
vided the  greatest  force  of  trained  leaders  for  the  young  people  of 
the  churches,  so  far  as  missions  are  concerned,  that  is  available  at 
the  present  time.  We  rejoice  that  there  are  so  many  students  here 
to-day,  because  it  shows  an  interest  in  this  problem  of  the  correla- 
tion of  these  two  great  bodies  of  young  people ; and  in  the  discus- 
sions the  speakers  will  have  due  regard  for  this  question  as  to  how 
the  student  leaders  may  be  brought  into  vital  relationship  with  the 
leaders  of  the  young  people  of  the  Church,  and  as  to  how,  harnessed 
together,  they  may  lead  the  great  army  of  young  people  of  our 
churches  forward  in  the  missionary  enterprises. 

May  I give  you  several  reasons  why  the  great  field  of  the  young 
people  of  the  churches  is  an  important  field  for  students  to  be  inter- 
ested in?  Recall,  if  you  will,  that  practically  the  only  place  where 
college  students  may  work  after  they  graduate  is  in  the  churches. 
Recall,  again,  this  fact  that  a great  many  young  men  and  women 
drop  practically  all  religious  activity  during  the  first  three  or  four 
years  after  graduation.  Have  in  mind,  thirdly,  this  additional  fact, 
that  the  magnitude  of  the  field  among  young  people  in  itself  empha- 
sizes the  importance  of  this  class  of  persons  in  the  churches  of  Jesus 

643 


644  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

Christ.  Mr.  Vickrey  is  accustomed  to  say  that  this  field  comprises 
approximately  at  the  present  time  18,000,000  young  people  of 
the  churches  of  Christ  that  are  to  be  reached  by  the  missionary  mes- 
sages from  the  Church  of  Christ  in  Canada  and  the  United  States. 
Recall  this  fact,  fourthly,  that  at  present  among  those  young  people 
in  the  Sunday-schools  and  the  various  young  people’s  organizations 
of  the  churches,  including  also  those  young  men  and  women  who  are 
not  in  the  organizations,  there  are  few  prospective  ministers  of  the 
Gospel  and  few  missionaries  to  evangelize  and  Christianize  these 
two  nations  of  ours  and  the  non-Christian  world.  If  we  were  to 
mention  no  other  fact  than  that  in  the  churches  are  those  who  within 
twelve  or  fourteen  years  are  to  be  responsible  for  the  administration 
of  the  home  and  foreign  mission  boards  of  our  country  and  of  Can- 
ada, we  should  have  found  a sufficient  cause  for  the  discussion  that 
is  about  to  follow.  I therefore  invite  both  the  officers  of  the  Student 
Volunteer  Movement  and  those  of  other  religious  bodies  that  are  in- 
terested in  the  work  of  missions  among  young  people,  as  also  the  stu- 
dents here  present,  to  take  under  careful  consideration  how  these 
two  great  forces  of  young  people  may  be  brought  together  more 
effectively  in  spreading  the  Gospel  of  Jesus  Christ  in  our  own  two 
lands  and  in  the  uttermost  parts  of  the  earth. 

Will  you  recall  for  just  a moment  that  there  are  in  the  field  sev- 
eral important  agencies  that  work  for  the  young  people?  I mention 
first  the  Student  Volunteer  Movement ; secondly,  the  efficiently  man- 
aged Women’s  Boards  of  our  country  that  for  many  decades  have 
been  giving  their  attention  to  the  training  of  the  children  in  the 
churches.  Thirdly,  the  great  national  and  international  young  peo- 
ple’s organizations,  including  the  Epworth  League,  the  Baptist 
Young  People’s  Union,  the  Christian  Endeavor  Society,  and  several 
other  national  and  international  organizations.  Then  more  notably, 
perhaps,  because  more  specifically  devoted  to  the  work,  the  Young 
People’s  Missionary  Movement,  which  has  entered  the  field  during 
the  last  four  years  and  taken  firm  hold  of  this  problem  of  the  mis- 
sionary education  of  the  young  in  all  denominations.  This  Move- 
ment means  that  there  is  a concerted  effort  among  many  home  and 
foreign  mission  boards  to  so  organize  these  boards  that  they  shall 
give  attention  and  instruction  to  the  young  people  and  to  the  prep- 
aration of  such  literature  as  shall  be  necessary  to  forward  this  great 
work  of  missionary  instruction.  On  this  subject  let  me  speak  more 
in  detail. 

Soon  after  this  work  was  outlined  two  young  men  interested 
in  religious  work  among  young  people’s  societies  conceived  the  idea 
of  bringing  out  a series  of  text-books  especially  prepared  for  young 
people.  The  idea  was  that  for  each  large  mission  field  like  China 
there  should  be  two  books,  one  dealing  with  the  country  as  a field 
for  missionary  operations,  and  the  other  dealing  with  biographies  of 
some  pf  the  pipst  prominent  missionaries  in  that  field,  and  in  gen- 


STUDENT  LEADERSHIP  AMONG  CHURCH  YOUNG  PEOPLE  645 

eral  this  outline  has  been  followed  by  our  Movement,  the  thought 
being  that  for  the  smaller  mission  fields  one  book  would  suffice.  The 
first  book  was  entitled  “The  Price  of  Africa,”  by  Mr.  S.  Earl  Taylor. 
The  second  volume  was  entitled  “Into  All  the  World,”  a general 
survey  of  mission  fields,  written  by  Amos  R.  Wells,  of  the  United 
Society  of  Christian  Endeavor.  Simultaneously  with  the  last  named 
book  was  a volume  of  Chinese  biographies,  written  by  Mr.  Harlan 
P.  Beach  and  entitled,  “Princely  Men  of  the  Heavenly  Kingdom.” 
The  fourth  book  was  “Sunrise  in  the  Sunrise  Kingdom,”  by  Dr.  J. 
H.  DeForest.  The  fifth  was  “Heroes  of  the  Cross  in  America,”  by 
Don  O.  Shelton.  The  sixth  one  was  entitled,  “Daybreak  in  the 
Dark  Continent,”  by  Professor  Naylor.  Then  the  next  was  “Child 
Life  in  Many  Lands,”  by  Mr.  R.  E.  Diffendorfer.  These  books  sell 
for  fifty  cents  in  cloth  and  thirty-five  cents  in  paper,  and  any  of  you 
students  desiring  to  promote  mission  study  among  the  churches  can 
do  so  by  encouraging  the  use  of  these  books  among  the  young  people. 
This  series  will  be  continued  next  year  in  the  study  of  India. 


THE  NEED  FOR  STUDENT  LEADERSHIP  AMONG 
CHURCH  YOUNG  PEOPLE 

THE  HONORABLE  S.  B.  CAPEN,  LL.D.,  BOSTON 

I believe  that  the  college  young  men  and  women  face  the  great- 
est problem  that  confronts  us  in  our  Protestant  churches  to-day.  I 
certainly  feel  that  this  is  true  of  our  Congregational  churches,  for 
the  point  of  greatest  neglect  with  us  for  years  has  been  that  we  have 
forgotten  too  largely  the  force  and  power  and  capacity  of  our  young 
people,  and  we  have  allowed  all  our  interests  to  suffer  because  of 
that  neglect.  We  have  been  running  our  missions  on  the  momentum 
of  the  past,  on  the  achievements  of  great  men  and  great  women  that 
were  the  founders  of  our  missionary  organization,  and  somehow  or 
other  we  have  not  kept  up  to  the  standard  in  the  present  generation. 

We  need,  first  of  all,  what  Mr.  Hicks  has  suggested,  namely, 
leadership,  and  where  shall  we  get  that  leadership  except  from  the 
young  men  and  young  women  trained  in  our  colleges?  It  seems 
part  of  God’s  plan  that  certain  persons,  by  their  enthusiasm,  their 
training,  their  consecration,  shall  have  power  over  their  fellows  to 
lead  them  to  higher  and  better  things.  We  cannot  think  of  Hampton 
without  thinking  of  General  Armstrong,  and  I might  give  any  num- 
ber of  illustrations  of  what  I mean.  We  may  say  that  the  natural 
leaders  of  this  missionary  work  in  the  churches  ought  to  be  the  pas- 
tors, and  in  many  cases  they  are  leading.  But  I am  sorry  to  say  that 
in  our  denomination  it  is  often  true  that  they  are  not.  They  are  not 


646  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

sufficiently  interested.  They  treat  you  courteously,  but  you  are  con- 
scious that  they  have  very  little  of  the  missionary  spirit.  They  do  not 
sacrifice  much  and  do  not  train  others  to  sacrifice  much.  They  are  a 
broken  reed  for  us  to  lean  upon ; hence  the  necessity  of  training 
young  men  and  young  women  to  be  the  leaders.  We  must  look  to 
you  young  men  and  young  women  for  that  leadership,  and  that  is 
one  of  the  important  features  of  the  conferences  at  Silver  Bay,  Ashe- 
ville, and  Lake  Geneva. 

The  second  thing  that  we  need  in  our  Congregational  churches, 
and  I think  it  is  true  everywhere  else,  is  a campaign  of  education. 
We  need  to  instruct  the  people  in  missionary  work.  The  reason  why 
so  many  people  are  indifferent  concerning  missions  is  that  they  are 
not  informed.  It  is  not  mere  exhortation  that  is  needed  now,  but 
more  information,  and  this  means  regular  courses  of  study  in  our 
Sunday-schools.  There  are  people  who  believe  that  only  the  Acts 
of  the  Apostles  is  needed  and  nothing  else.  When  the  inspired 
author  of  the  Hebrews  wrote  his  eleventh  chapter,  the  story  of 
heroes  of  the  faith  did  not  end.  There  have  been  great  missionaries 
since,  and  we  should  make  provision  for  the  study  of  such  lives  in 
the  Sunday-school.  I am  persuaded  that  unless  we  take  up  the  study 
of  missions  in  the  Sunday-school  and  push  it  where  we  have  more 
young  people  than  in  any  other  place,  our  missionary  cause  is  lost. 
Here  we  have  the  boys  and  girls  from  our  homes  and  here  we  can 
instil  into  their  mind  the  missionary  idea  and  missionary  enthusiasm. 
It  is  by  teaching  missions  in  the  Sunday-school  that  we  can  hold 
those  boys  that  are  so  difficult  to  interest.  They  will  be  held  by  the 
missionary  story.  There  is  something  virile  in  it.  It  is  all  right  for 
us  to  teach  which  Pharaoh  was  on  the  throne  when  Moses  went  out 
of  Egypt,  how  wide  the  walls  of  Babylon  were,  etc. ; but  it  is  far 
more  important  that  our  young  men  and  young  women  should  know 
about  the  slums  of  Chicago  and  New  York,  about  the  home  mission- 
ary work  going  on  in  the  Dakotas  and  the  Southwest.  And  when 
you  young  men  and  women  go  to  your  homes,  you  can  aid  in  this 
work.  I have  seen  it  done  in  my  home  church  and  in  other  churches. 
You  can  be  the  leaders  and  can  set  the  pace  for  others. 

The  result  will  be  a larger  giving  that  will  help  to  sustain  our 
mission  boards  as  never  before,  so  that  the  Kingdom  of  God  may 
come  more  rapidly.  Interest  will  be  awakened,  mission  fires  will 
be  kindled;  and  then  to  have  no  opportunity  for  expression  is  to 
make  the  human  heart  callous,  until  finally  it  has  no  power  to  be 
touched  at  all.  And  so,  young  men  and  women,  be  leaders  and  help 
in  the  campaign.  Thus  by  stirring  up  interest  you  will  awaken  a 
new  giving  power  in  our  churches,  and  you  will  hasten  the  coming 
of  the  Kingdom  of  God. 


MISSION  STUDY  AND  OTHER  FORMS  OF  MISSIONARY 
INSTRUCTION  OF  THE  YOUNG 


HR.  S.  EARL  TAYLOR,  M.A.,  NEW  YORK 

It  is  surely  more  than  a coincidence  that  at  this  time  the  great 
movements  which  Mr.  Hicks  has  mentioned  as  having  so  much  to 
do  with  missions  are  giving  their  time  and  thought  and  to  so  large 
a place  in  their  program  to  the  development  of  mission  study.  I refer 
to  the  Student  Volunteer  Movement,  the  Young  People’s  Missionary 
Movement,  and  the  leaders  of  the  women’s  home  and  foreign  mis- 
sionary societies.  If  you  speak  with  the  leaders  of  these  organiza- 
tions and  seek  to  discover  the  signs  of  the  times,  you  will  find  that 
mission  study  is  considered  by  their  leaders  as  fundamental  to  the 
missionary  problem  as  it  presents  itself  to-day. 

What  is  that  problem  ? As  I understand  it,  the  missionary  prob- 
lem, in  the  first  place,  is  that  of  open  doors  of  providential  oppor- 
tunity everywhere.  As  a prominent  leader  recently  said,  the  great 
danger  of  the  Church  to-day  is  that  it  may  stand  still  in  its  tracks. 
Go  forward  and  we  will  find  an  open  door.  That  is  the  first  thing 
in  connection  with  the  missionary  problem.  The  second  funda- 
mental factor  is  that  the  churches  of  Great  Britain  and  her  colonies 
and  of  America  and  other  Protestant  countries  have  men,  money,  and 
power  enough  to  carry  forward  the  work  of  world-wide  evangeliza- 
tion. There  is  no  doubt  about  that  if  one  studies  the  question. 
And,  thirdly,  the  churches,  through  their  missionary  agencies,  are 
practically  at  a standstill  and  are  unable  to  enter  the  open  doors  of 
providential  opportunity,  because,  by  reason  of  ignorance  and  conse- 
quent prejudice  and  indifference  on  the  part  of  the  churches,  funds 
and  men  are  not  provided.  There  is  no  doubt  about  the  power  of 
Almighty  God.  We  possess  that,  but  the  other  two  things  are  not 
forthcoming  to  carry  forward  the  work. 

Now,  what  is  the  solution  of  this  problem?  I had  an  opportunity 
last  summer  to  ask  a missionary  of  the  Southland,  who  attended  our 
summer  conference  at  Asheville,  what  he  considered  to  be  the  one 
great  obstacle  to  the  speedy  evangelization  of  the  world.  This  man 
had  been  over  the  whole  field  and  had  traveled  widely  in  it.  He  said, 
“That  is  a broad  question,  and  I must  think.”  He  thought  awhile 
and  then  said  clearly  and  firmly,  “I  have  no  hesitancy  in  saying  that 
the  greatest  single  obstacle  to  the  evangelization  of  the  world  is  to 

647 


648  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

be  found  in  the  home  Church  and  in  the  heart  of  the  individual 
Christian.”  It  made  my  blood  run  cold.  I had  read  the  life  of 
David  Livingstone  and  had  been  stirred  to  the  depths  and  I had 
known  something  of  the  perils  of  Africa,  but  that  was  not  the  great- 
est obstacle.  I had  known  something  of  the  bigotry  and  filth  of 
Mohammedanism,  and  that  was  not  the  greatest  obstacle.  The  great- 
est obstacle  is  in  your  heart  and  mine,  if  we  are  average  Christians. 
Why?  Because  we  are  so  indifferent  and  are  so  cold.  Since  hear- 
ing the  remark  of  that  missionary,  I have  been  asking  other  mission- 
aries the  same  question  and  with  practically  the  same  answer.  One 
man  said,  “If  only  the  Church  at  home  would  do  its  part,  the  single 
greatest  obstacle  to  the  speedy  evangelization  of  the  world  would  be 
overcome.” 

Now,  how  can  we  stir  the  Church  ? How  can  we  overcome  the 
prejudice  and  indifference?  What  is  being  done  to  remove  these 
obstacles  ? I had  what  I regard  as  one  of  the  greatest  opportunities 
of  my  life  of  speaking  to  100  presiding  elders  in  my  Church.  A pre- 
siding elder  in  the  Methodist  Episcopal  Church  is  a sort  of  sub- 
bishop. He  has  fifty  or  sixty  churches  under  his  supervision.  Four 
times  a year  he  is  supposed  to  visit  these  churches.  He  meets  the 
boards  and  asks  specific  questions.  It  is  his  business  to  know  thor- 
oughly what  each  church  is.  I had  before  me  100  of  those  men  rep- 
resenting 1,000,000  members  of  my  Church,  the  most  representative 
body  that  could  be  gathered  from  the  standpoint  of  church  condi- 
tions. They  asked  me  to  speak  on  mission  study.  They  expected  me 
to  talk  to  them.  So  I told  them  a few  things  about  the  problem  and 
then  added : “My  observation  is  that  the  majority  of  young  people 
are  indifferent  to  the  cause  of  evangelization.  The  majority  of  young 
people,  judged  by  their  acts,  are  comparatively  untrue.  Suppose  we 
had  before  us  a young  person  twenty-one  years  of  age,  a Christian 
who  is  interested  in  the  cause  of  Jesus  Christ  and  in  marching  under 
His  banner,  but  who  is  indifferent  to  the  great  world-movements. 
How  shall  that  person  be  transformed  from  a life  of  inactivity  to  a 
life  of  missionary  activity?  Do  not  tell  me  what  you  think  ought  to 
be  done,  but  kindly  tell  me  what  you  know  of  having  been  done  in 
the  churches  you  represent  to  stir  these  young  people  and  transform 
them  from  inactivity  to  zeal.”  They  responded  quickly.  Ofte  pre- 
siding elder  said,  “Sermon;”  another  said,  “Circulation  of  our 
paper;”  another,  “Tracts;”  another,  “Books.”  I said:  “Let  us  an- 
alyze these  sources  of  information  and  inspiration,  having  still  in 
mind  this  indifferent  individual.  How  often  are  missionary  ser- 
mons preached  among  the  churches  you  represent?”  “Monthly.” 
One  elder  found  that  some  of  his  pastors  were  doing  it  twice  a year, 
but  once  a year  was  the  rule.  “What  is  the  object  of  that  missionary 
sermon?”  “Financial  aid.”  “Is  it  always  devoted  to  missionary 
work  alone?”  “No;  we  have  a habit  of  omnibusing  everything.” 
“Do  you  honestly  think  that  that  one  missionary  sermon,  often  omni- 


MISSION  STUDY  AND  INSTRUCTION  OF  THE  YOUNG  649 

busing  the  funds,  was  enough  to  stir  the  young  people  to  zeal?” 
They  said  that  it  was  not.  Then  I mentioned  “World-Wide  Mis- 
sions,” our  missionary  periodical,  and  asked,  “Is  that  paper  being 
generally  read  by  these  indifferent  young  people?”  They  replied 
that  it  was  not.  I continued:  “I  know  something  about  our  mis- 
sionary literature.  It  is  attractive  and  increasing  in  quantity  and 
improving  in  quality  all  the  time ; but  are  the  leaflets  read  generally 
by  the  young  people?”  “No,  they  are  not.”  Again  I asked,  “Are 
missionary  books  found  generally  in  the  homes  of  the  people  whom 
you  represent?”  “No.”  “Are  they  generally  in  the  pastor’s  library?” 
“No.”  “Are  missionary  books  being  read  by  these  indifferent  young 
people?”  “No.”  “Is  anything  being  done  to  stir  these  young  people 
to  a study  of  missions  ?”  Some  of  them  said  that  groups  of  young 
people  were  coming  together  and  studying  missions.  Eight  or  ten 
would  come  at  the  beginning,  but  in  some  way  the  study  got  a grip 
on  them  as  they  began  to  know  more  about  the  work.  The  leaven 
began  to  work  and  the  churches  were  being  transformed  by  that 
agency.  Do  not  misunderstand  me.  Of  course,  I believe  that  we 
ought  to  have  more  missionary  sermons ; I believe  to  the  bottom  of 
my  soul  in  missionary  books,  and  in  leaflets,  and  we  must  do  more 
in  that  line.  But  judging  by  the  experience  of  those  100  presiding 
elders,  the  only  thing  that  gripped  the  young  people  was  mission 
study.  That  is  the  reason  why  all  these  prominent  missionary  organ- 
izations are  coming  to  consider  it  fundamental  in  their  work. 

I shall  not  attempt  to  give  you  the  reasons  why  our  young  people 
should  study  missions.  I think  it  would  be  an  insult  to  the  intelli- 
gence of  an  audience  where  we  have  so  many  students.  If  Dr.  Sailer 
were  speaking,  I have  no  doubt  but  that  he  would  say  that  he  be- 
lieves in  mission  study  because  it  is  the  greatest  thing  in  the  world 
and  nearest  to  the  heart  of  God.  I might  produce  many  arguments ; 
but  I only  want  to  call  your  attention  to  the  fact  that  that  is  the  one 
thing  that  seems  to  be  gripping  the  people  profoundly,  and  that 
churches  are  being  profoundly  stirred  by  mission  study.  I believe 
that  we  must  enter  the  Sunday-school  field  and  furnish  something 
that  will  make  possible  an  adequate  consideration  of  the  subject  of 
missions  there.  Not  many  people  feel  wise  enough  to  give  a direct 
answer  as  to  how  this  shall  be  done,  but  in  the  providence  of  God  it 
must  and  shall  be  done.  Until  the  young  people  who  are  to  be  the 
leaders  know  about  missions,  I see  no  hope  for  the  speedy  evangeliza- 
tion of  the  world. 

As  to  mission  study  in  the  young  people’s  societies,  I am  going 
to  tell  you  an  experience  of  my  own.  I have  been  preaching  to  other 
people  about  the  importance  of  organizing  mission  study  classes  so 
much  that  I have  not  had  time  to  try  it  myself.  It  occurred  to  me 
that  it  would  be  a good  plan  to  organize  a mission  class  in  my  own 
church  and  try  an  experiment.  I decided  to  give  up  journeying  and 
stay  at  home  for  eight  weeks  in  order  to  teach  a class.  It  was  a 


65O  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

church  where  they  had  tried  to  have  a mission  study  class  and  had 
had  only  one  or  two  members.  They  had  been  trying  from  Septem- 
ber to  December  to  get  a class  together  the  year  when  I came  upon 
the  scene  and  they  had  failed.  They  could  not  get  a leader,  and 
one  night  in  December  at  prayer  meeting  a young  lady  came  to  me 
and  said  that  if  I would  teach  it,  they  would  get  some  one  to  study. 
I said  that  I would  do  so  on  condition  that  the  class  was  limited 
to  ten.  You  know  how  that  works;  it  was  exclusive  and  not  every- 
body could  get  in.  By  and  by  more  than  ten  wanted  to  come,  and 
we  made  out  a waiting  list.  God  in  some  way  got  hold  of  that  young 
people’s  first  class,  and  they  established  a second  and  then  a third, 
three  classes  in  one  year  in  that  church,  and  the  missionary  spirit 
began  to  burn  all  through  its  membership.  They  used  to  have  a mis- 
sionary committee  who  once  a year  submitted  a report.  Now  they 
have  a missionary  committee  of  seventy-five.  The  pastor  tells  me  that 
there  are  this  year  eight  mission  study  clubs  in  the  church  enrolling 
100  people  from  seventy-five  years  of  age  down  to  boys  and  girls  of 
ten  and  twelve.  It  has  become  the  prominent  feature  of  the  church 
during  the  months  of  January  and  February.  It  is  a “town  topic” 
in  the  best  sense.  The  ladies  when  they  go  to  market  talk  mission 
study  while  they  are  waiting  for  the  grocervman  and  butcher  to  fill 
their  order.  It  has  so  affected  the  life  of  that  church  and  sister 
churches  that  the  whole  town  has  been  affected. 

I want  to  close  by  saying  that  I have  been  tremendously  stirred 
by  this  Convention  for  many  reasons,  but  for  one  in  particular.  It 
was  at  the  Cleveland  Convention  eight  years  ago  that  I received  my 
first  impulse  toward  missions.  I see  a good  many  college  students 
here.  I came  to  that  Convention  as  a young  student.  I had  to  fight 
out  the  great  fight  as  to  my  personal  relation  to  this  missionary  prob- 
lem, and  I decided  then  that,  God  permitting,  I would  be  a foreign 
missionary.  He  has  not  permitted  it,  but  He  has  given  me  other 
work  to  do.  I wonder  what  cannot  be  accomplished  by  this  body, 
many  of  whom  cannot  go  abroad  ? How  much  we  do  need  your  ini- 
tiative. You  can  go  back  to  your  home  churches  and  stir  them. 
Some  district  needs  missionary  organization  or  some  Sunday-school, 
and  some  of  you  may  become  national  leaders.  We  want  your  help. 
The  Student  Volunteer  Movement  linked  to  the  Young  People’s 
Missionary  Movement  must  go  forward  as  one  body,  and  without 
student  leadership  that  will  be  impossible. 


TEXT-BOOKS  FOR  YOUNG  PEOPLE’S  CLASSES  USED 
BY  THE  WOMEN’S  BOARDS 


MRS.  N.  M.  WATERBURY,  BOSTON 

In  the  year  1900  there  was  formed  “The  Central  Committee 
on  the  United  Study  of  Missions.”  In  our  women’s  boards  we  have 
thousands  of  young  women  gathered  in  the  auxiliaries,  and  in  addi- 
tion we  wanted  to  plan  something  whereby  there  should  be  studies 
for  the  older  women  of  the  churches.  This  task  was  entrusted  to 
the  Committee  that  I have  just  mentioned.  The  Committee  met  in 
that  same  year  to  plan  a course.  They  began  with  a history  of  mis- 
sions from  Apostolic  times  down  to  the  nineteenth  century,  and  the 
book  in  which  this  history  was  embodied  was  “Via  Christi,”  by  Miss 
Hodgkins.  The  next  year  we  took  up  an  outline  study  of  India  and 
that  opened  the  eyes  of  the  women  as  nothing  else  had  ever  done  as 
to  the  condition  of  Indian  womanhood.  The  book  on  that  topic  was 
“Lux  Christi,”  written  by  Mrs.  Mason.  The  next  year  we  turned 
to  China,  and  Dr.  Arthur  Smith  prepared  an  outline  study  of  China 
under  the  name  of  “Rex  Christus.”  Just  at  that  time  the  eyes  of  the 
world  were  turned  toward  China,  and  all  over  the  country  women 
and  girls  were  studying  that  Empire.  Next  year  came  Japan,  and 
our  book  was  “Dux  Christus,”  an  outline  study  of  the  Empire  by 
one  of  the  early  American  educators  there,  Dr.  W.  E.  Griffis.  This 
last  year  we  have  been  studying  the  great  dark  continent  of  Africa, 
and  our  text-book  has  been  “Christus  Liberator,”  by  Miss  Parsons. 
Next  year  we  separate  from  some  of  our  good  friends  of  the  Young 
People’s  Movement,  as  we  had  taken  India  for  our  second  course, 
so  that  next  year  we  will  go  on  to  the  island  world  and  shall  study 
the  groups  of  islands  in  the  Pacific.  The  last  of  the  seven  years  will 
be  devoted  to  the  book,  “Christus  Victor,”  when  we  shall  take  up  a 
survey  of  missions  the  world  over,  especially  studying  the  elevation 
of  women  through  the  coming  of  the  Gospel. 

We  have  been  criticised  for  our  Latin  titles.  We  did  not  really 
mean  to  take  them  continuously,  but  the  first  book  had  a Latin  title, 
and  so  we  followed  that  up,  and  all  of  these  will  be  issued  under  the 
name  of  Christus  Missionary  Books.  We  have  distributed  some 
250,000  of  these.  There  has  also  been  some  criticism  that  our  books 
are  somewhat  heavy,  and  the  question  has  been  raised  whether  our 
books  could  not  be  made  easier.  But  then  the  question  arises,  Why 

651 


652  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

should  they  be  made  easier  ? Geometry  is  not  easy  and  there  is  no 
mental  training  equal  to  it ; so  we  have  thought  that  it  was  not  neces- 
sary to  make  our  books  easier. 

We  have  used  the  libraries  published  for  the  Young  People’s 
Missionary  Movement  and  were  very  much  gratified,  when  we  were 
on  China,  at  the  results  attained.  During  the  last  three  years  the 
young  people  and  the  women’s  boards  have  worked  together.  We 
are  sorry  to  leave  them,  and  we  hope  that  we  shall  come  together 
later. 


SUMMER  CONFERENCES  OF  THE  COMMITTEE  FOR 
THE  UNITED  STUDY  OF  MISSIONS 

MRS.  ALONZO  PETTIT,  ELIZABETH,  N.  J. 

In  1904  the  Committee  for  the  Interdenominational  Conferences 
of  the  Women’s  Boards  of  Missions  met  and  considered  questions 
for  discussion  at  the  Conference.  Nearly  every  one  proposed  the 
same  questions.  There  are  really  only  two  questions  that  are  com- 
monly asked.  One  is,  How  shall  we  train  the  leaders  among  the 
young  women?  The  other  is,  How  shall  we  interest  the  uninterest- 
ed? That  Committee  made  up  their  minds  that  they  were  going  to 
try  to  solve  these  problems,  especially  the  one  relating  to  leaders. 

There  are  training  schools  for  the  pulpit ; there  are  training 
schools  for  the  public  schools;  there  are  training  schools  for  every 
thing  else  almost  except  for  missionary  leaders.  Here  come  a lot 
of  college  girls  and  college  boys.  They  are  full  of  the  idea  of  work, 
but  they  do  not  know  how  to  begin.  So  we  thought  that  we  would 
begin  with  a summer  school.  We  discussed  that  subject  at  the  Con- 
ference, and  within  two  months  the  first  school  of  this  character  for 
the  training  of  young  women  through  practical  work  was  established. 
When  we  planned  this  summer  school  for  Northfield,  we  were  only 
sure  of  twenty  delegates,  as  we  had  that  number  of  instructors. 
When  we  came  together  at  the  first  meeting,  the  registration  was 
250.  At  the  next  meeting  there  were  fifty  per  cent.  more.  Then 
one  was  started  in  the  West,  and  now  this  week  we  have  planned 
for  conferences  in  the  West,  South,  and  North,  and  some  women  will 
go  into  Canada  and  on  the  Pacific  Coast.  There  are  even  people 
in  England  who  are  asking  if  they  cannot  have  a summer  school. 

What  are  we  doing  at  these  summer  schools?  The  first  hour 
is  a Bible  conference.  Then  the  next  hour  is  given  to  united  study  of 
missions.  Another  hour  we  give  to  methods  of  furthering  mission- 
ary work,  beginning  at  the  cradle  and  going  up  through  the  Sunday- 
schools.  We  want  young  women  to  come  from  the  colleges  and 


YOUNG  PEOPLE’S  SUMMER  CONFERENCES 


653 


be  trained  for  practical  work  in  one  of  the  summer  schools.  There 
will  be  one  in  Winona,  one  at  Northfield,  and  one  at  Chautauqua,  as 
well  as  in  other  centers. 


SUMMER  CONFERENCES  OF  THE  YOUNG  PEOPLE’S 
MISSIONARY  MOVEMENT 

MR.  C.  V.  VICKREY,  NEW  YORK 

It  helps  me  not  a little  in  my  grasp  of  the  young  people’s  sit- 
uation to  think  of  the  young  people  of  America  as  a great  unorgan- 
ized army  of  somewhere  in  the  neighborhood  of  eighteen  or  twenty 
millions  of  people,  for  the  most  part  eager  to  help  in  the  evangeliza- 
tion of  the  world,  but  also  for  the  most  part  unorganized  and  lack- 
ing in  training.  The  Young  People’s  Missionary  Movement  has 
addressed  itself  reverently  to  the  task  of  so  organizing  and  training 
and  developing  the  almost  immeasurable  latent  power  of  that  army 
that  fifteen  or  twenty  years  hence  it  may  be  equal  to  the  task  of  tell- 
ing the  world  of  Christ.  One  of  the  most  strategic  moves  in  the 
organization  of  such  an  army  is  that  of  the  preparation  of  leaders. 
The  regiments  and  brigades  are  lacking  leaders,  and  so  the  very  first 
thing  that  the  Young  People’s  Missionary  Movement  did  was  to 
establish  a school  for  the  training  of  leaders.  We  now  assemble 
every  summer  at  Silver  Bay,  on  Lake  George,  600  of  the  strongest 
young  men  and  women  of  the  Eastern  States,  persons  who  are  in 
positions  of  leadership  in  their  respective  cities  and  churches,  who 
come  for  ten  days  of  conference  and  training. 

The  first  of  these  summer  schools  was  held  there  in  1902,  and 
one  has  been  held  each  year  since  that  time.  This  year  there  will  be 
five  of  these  training  camps.  One  will  be  held  at  Lake  Geneva,  Wis. 
It  will  be  the  first  conference  held  in  that  section  and  will  reach  the 
leaders  of  the  Mississippi  Valley.  The  second  will  be  held  at  Ashe- 
ville, N.  C.,  where  the  leaders  of  the  Southern  States  will  come  to- 
gether, as  they  have  done  for  the  past  two  or  three  years,  for  ten 
days’  conference.  The  third  will  be  held  this  year  for  the  first  time 
in  Canada,  at  Whitby,  Ontario.  The  fourth  of  these  meetings  will 
be  unique;  the  world  has  never  known  anything  like  it.  It  will  be 
held  in  Silver  Bay,  but  it  will  be  for  leaders  in  Sunday-school  work 
and  will  be  limited  to  persons  whose  official  positions  will  enable 
them  to  lead  their  respective  denominational  forces  in  such  plans  as 
may  be  deemed  most  effective  in  reaching  the  thirteen  or  fourteen 
millions  of  Sunday-school  members  with  missionary  instruction. 
The  fifth  and  last  will  be  a general  conference  for  the  leaders  at 
Silver  Bay.  I might  say  that  last  year  at  Silver  Bay  the  demand 
for  admission  to  the  conference  was  such  that  it  was  necessary  actu- 


654  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

ally  to  turn  back  the  registration  fees  of  more  than  200  of  those 
delegates  who  had  sent  their  money  to  reserve  accommodations.  We 
could  have  1,200  delegates  at  the  meeting  at  Silver  Bay  this  year, 
but  we  have  to  keep  the  number  down  to  600. 

Now  as  to  the  purposes  of  these  conventions  or  training  con- 
ferences. They  are  about  as  far  removed  from  the  average  young 
people’s  conventions  as  this  one  is  from  a political  convention.  They 
are  conferences  for  training  leaders.  They  are  full  of  spiritual 
power,  but  that  is  not  the  main  purpose.  They  are  not  an  end  in 
themselves,  but  are  a means  to  an  end.  They  are  merely  the  council 
of  war,  outlining  the  campaign  which  is  to  reach  ultimately  every 
state  and  city  and  church  and  Sunday-school  of  Protestant  Christen- 
dom, and  through  these  churches  and  Sunday-schools  to  reach  the 
remotest  bounds  of  the  earth. 


THE  NORMAL  MISSION  STUDY  MOVEMENT 

T.  H.  P.  SAILER,  PH.D.,  NEW  YORK 

In  my  experience,  most  of  the  college  students  are  not  qualified 
to  lead  mission  study  classes.  Every  now  and  then  we  have  leaders 
coming  from  among  college  students  who  are  willing  to  undertake 
the  work,  but  I never  trust  them  to  do  it  if  I can  help  it,  because  I 
think  it  is  a poor  policy.  I have  visited  the  colleges  and  talked  to 
those  who  are  leading  the  classes,  and  I believe  that  we  need  to  be 
pretty  careful  about  the  quality  of  study  class  work.  It  is  not  that 
I do  not  appreciate  students,  but  I think  as  a raw  product  the  col- 
lege student  is  not  ready  to  lead.  He  has  immense  potentiality,  but 
he  has  yet  to  learn.  We  shall  need  to  the  end  of  the  chapter  to  keep 
up  a vigorous  campaign  of  expansion,  but  we  must  at  the  same  time 
maintain  quite  as  vigorous  a campaign  for  quality.  If  we  take  care 
of  the  quality,  the  quantity  will  take  care  of  itself. 

Mission  study  has  no  special  precedence  as  Bible  study  has. 
Every  one  of  us  has  been  engaged  after  a sort  in  Bible  study  from 
our  very  earliest  youth.  We  have  been  in  the  Sunday-schools.  We 
have  been  under  teachers  who  have  given  us  ideas.  Most  of  us,  as 
we  advanced  to  maturity,  were  put  in  charge  of  such  classes,  and 
what  we  did  was  to  follow  the  methods  of  those  who  taught  us. 
Very  few  of  us  have  been  in  mission  study  classes  and  so  have  no 
methods  to  go  by,  and  what  I am  very  much  afraid  of  is  that  we  will 
start  out  on  such  a low  standard  that  the  whole  scheme  will  receive 
a set-back.  I am  thankful  that  we  can  have  a fresh  start  and  avoid 
some  of  the  evil  conditions  of  the  Sunday-school.  You  know  what 
a caricature  of  teaching  much  of  the  so-called  Bible  study  teaching 


QUESTIONS  655 

is.  We  want  to  get  away  from  that,  and  to  do  so,  we  must  have 
trained  and  experienced  teachers. 

How  can  we  get  trained  teachers?  The  normal  class  system 
proposes  to  deal  with  this  very  thing.  In  one  city  where  I have  had  a 
certain  amount  of  experience  in  connection  with  the  mission  study 
campaign,  they  did  not  encourage  any  one  to  teach  a study  class  who 
had  not  been  in  a normal  school.  They  have  arrived  at  a point 
where  they  plan  ten  or  twelve  normal  classes  during  the  months  of 
October  and  November.  They  have  delegates  come  to  the  classes, 
and  those  delegates  go  back  and  teach  in  their  respective  churches ; 
but  no  one  is  encouraged  to  teach  unless  he  can  present  unusual  cre- 
dentials, unless  he  has  been  through  one  of  these  normal  classes. 
We  need  seasoned  leaders.  What  we  need  is  college  students  who 
will  go  into  this  work  and  make  it  a specialty.  The  fact  that  gives 
me  the  most  satisfaction  is  the  number  of  study  classes  that  have 
been  established  in  Philadelphia.  Four  years  ago  there  was  a lady 
there  who  had  never  read  a missionary  book.  She  wrote  me  the 
other  day  that  she  was  taking  up  her  thirty-ninth  course  of  teaching, 
and  all  in  four  years.  That  girl  did  not  have  as  good  a preparation 
as  many  of  you,  but  she  had  a great  deal  of  earnestness  and  of  will- 
ingness to  give  herself  to  the  work.  She  has  qualified  herself.  What 
we  need  is  college  students  who  recognize  that  they  do  not  know 
everything,  who  will  study  the  methods  of  teaching  and  stick  to  it, 
and  then  they  will  be  astonished  to  find  the  way  in  which  they  can 
improve  themselves. 


QUESTIONS 

Q.  How  did  they  find  leaders  for  classes  in  the  church  of 
which  Mr.  Taylor  spoke?  A.  The  first  leader  came  from  the  Silver 
Bay  Conference  of  last  summer.  Then  a normal  class  was  estab- 
lished in  the  town,  limited  in  its  number  and  representing  all  the 
churches.  It  was  taught  by  a gentleman  of  the  Presbyterian  Board 
who  gave  them  training  and  preparation  for  the  work,  beginning  in 
January  and  continuing  for  two  months.  Of  course,  the  pastor  and 
everybody  else  who  was  willing  went  into  the  ranks. 

Q.  Do  you  have  different  sorts  of  people  in  the  classes? 
A.  The  classes  are  grouped  rather  by  preference  and  age  than  by 
any  fixed  rule.  There  is  a class  of  middle-aged  and  old  people  which 
has  enrolled  nineteen  members.  There  is  a class  of  twenty-two 
young  married  folks,  a class  of  school  teachers,  a class  of  men,  a 
class  of  girls  working  in  the  factories  and  stores,  a class  of  boys  from 
sixteen  to  twenty,  and  a class  of  boys  and  girls  still  younger. 

Q.  How  many  in  the  Methodist  Church  are  studying  missions  ? 
A.  Approximately  17,000  are  studying  missions  thus  far  this  year. 


656  STUDENTS  AND  THE  MODERN  MISSIONARY  CRUSADE 

There  will  probably  be  more  than  20,000  enrolled  by  the  end  of  the 
year.  Four  years  ago  it  was  2,000. 

Q.  To  what  extent  is  this  study  supposed  to  supplant  Bible 
study  in  the  Sunday-schools?  A.  There  is  an  increasing  number 
who  believe  that  mission  study  should  be  introduced  in  such  a way 
as  will  entirely  supplant  for  a short  period  the  teaching  of  the  Bible 
— for  instance  once  a month,  or  once  a quarter,  to  have  missionary 
lessons.  Another  proposition  is  to  insert  in  a periodical  a page  of 
missionary  information  which  could  be  used  by  teachers  in  connec- 
tion with  their  Bible  lessons.  Still  another  method  is  to  organize 
mission  classes  in  the  Sunday-schools,  but  this  method  is  simply  to 
use  outlines  for  fifteen  or  twenty  minutes  once  a month. 

Q.  If  we  wanted  to  start  next  week  where  could  we  get  this 
literature?  A.  Go  or  send  to  the  office  of  your  denominational 
missionary  board. 


APPENDIXES 


A The  Exhibit 

B Organization  of  the  Convention 
C Statistics  of  the  Convention 


APPENDIX  A 


THE  EXHIBIT 

During  the  Convention,  with  the  exception  of  Sunday,  the  two 
floors  of  Watkins  Hall  were  crowded  with  delegates  and  other  vis- 
itors, who  examined,  with  great  interest,  the  various  collections 
there  displayed.  Their  object  was  to  make  real  the  varied  forms  of 
effort  undertaken  by  the  missionary  societies  at  home  and  abroad 
by  a concrete  exhibition  of  the  methods  employed  in  America  to  cre- 
ate and  maintain  missionary  interest,  to  raise  money  for  the  cause, 
to  secure  and  educate  an  adequate  force  of  workers ; also  to  give  the 
delegates  some  conception  of  the  environment,  obstacles,  and  suc- 
cesses of  the  workers  abroad.  This  was  accomplished  through  the 
generous  co-operation  of  the  missionary  societies,  especially  the 
Methodist  Episcopal  Board  and  the  Church  Missionary  Society,  and 
with  the  assistance  of  the  Young  People’s  Missionary  Movement. 

The  scope  and  arrangement  of  the  Exhibit  is  shown  in  the  out- 
line given  below.  The  display  of  selected  missionary  literature  was 
somewhat  fuller  than  is  the  Bibliography  printed  in  this  Appendix. 
A number  of  volumes  recommended  for  the  use  of  the  missionary 
on  the  field  were  included,  which  do  not  appear  here. 


OUTLINE  OF  THE  EXHIBIT  SCHEME 

OPERATIONS  ON  THE  MISSION  FIELDS 

I.  Conditions  Demanding  the  Presence  of  the  Missionaries 

1.  Map  of  the  world’s  religions. 

2.  Gods  of  the  non-Christian  world. 

3.  Curios  illustrative  of  deplorable  conditions. 

4.  Pictures  suggesting  heathenish  conditions. 

II.  The  Outfit  of  the  Missionary 

1.  General  missionary  outfit.  (Furnished  almost  entirely  by  Montgomery, 
Ward  & Co.,  Missionary  Exporters.) 

(1)  Sun  Typewriter. 

(2)  Tents  and  itinerating  outfits. 

(3)  Musical  instruments  for  missionary  use. 

(4)  Stereopticons  and  outfits.  (Furnished  by  the  Christian  Lantern 

Slide  Bureau,  Ludington,  Mich.) 

(5)  Other  means  of  attracting  audiences  and  entertaining  guests. 

(6)  Tools  for  carpentry,  cobbling,  soldering,  watch  repairing. 

659 


66o 


APPENDIX  A 


2.  Technical  outfit  for  missionaries. 

(1)  Medical  illustration — manikins,  American-Thermo-Ware  Co. 

(2)  For  simple  dentistry. 

(3)  Charts  for  illustrating  the  sciences. 

(4)  Select  library  for  missionary  educators. 

(5)  Kindergarten  material. 

(6)  Astronomical  models. 

3.  The  missionary’s  recreation  and  avocations. 

(1)  Gymnastic  apparatus  for  home  exercise. 

(2)  Photographic  outfits. 

(3)  Meteorological  apparatus  for  observations. 

(4)  Aids  to  the  study  of  anthropology. 

a.  “Hints  to  Travelers,”  Royal  Geographical  Society. 

b.  Keller’s  “Queries  in  Ethnography.” 

(5)  Natural  history  work. 

III.  How  the  Missionary  Does  His  Work 

1.  Work  of  evangelization  illustrated. 

2.  Medical  work  illustrated. 

3.  Literature  and  publication  work. 

4.  Educational  missionary  effort. 

5.  Woman’s  work  for  woman. 

6.  Industrial  missionary  effort. 

IV.  The  Missionary  Plant 

1.  Some  missionary  churches. 

2.  Typical  educational  institutions. 

3.  Missionary  hospitals. 

4.  Illustrations  of  industrial  work. 

5.  Presses  and  publishing  houses. 

V.  Special  Work  of  a Few  Missionaries 

1.  Notable  journeys. 

2.  List  of  missionary  members  of  the  Royal  Geographical  Society. 

3.  List  of  books,  etc.,  translated  by  or  under  William  Carey. 

4.  A List  of  the  volumes  in  English  written  by  missionaries  of  the  Board 

of  Foreign  Missions  of  the  Presbyterian  Church,  U.  S.  A. 

HOME  OPERATIONS 

I.  Work  of  Missionary  Societies 

1.  Administration. 

(1)  Missionary  headquarters — photographs. 

(2)  Administration  of  money. 

a.  Receipts  for  contributions. 

b.  Forms  for  estimates  from  the  field. 

c.  Making  of  appropriations  based  on  estimates. 

d.  Approval  of  distribution  by  the  Board. 

e.  Expenditure  of  money  on  the  field. 

f.  Drafts  and  forms  for  dispatching  them. 

(3)  Missionary  candidates. 

a.  Securing  candidates. 

b.  Examination  forms  for  the  same. 

c.  Appointment  of  candidates. 

d.  Training — hand-books  for  candidates,  etc. 

(4)  Transportation  of  missionaries,  supplies,  etc. 

2.  Cultivation  of  the  home  constituency. 

(1)  Field  secretarial  work,  conventions,  etc. 

(2)  Publications  used. 

(3)  Forward  movements,  special  objects,  station  plan,  etc. 

(4)  Young  people’s  work. 

a.  In  Young  People’s  Societies. 

b.  Through  Sunday-schools. 

(5)  Women’s  work. 

(6)  Mission  study. 


EXHIBIT 


66 1 


II.  Student  Volunteer  Movements 

1.  Student  Volunteer  Movement  of  the  United  States  and  Canada. 

(1)  Literature  produced  by  the  Movement. 

(2)  Map  of  North  America  showing  location  of  institutions  entered. 

(3)  Map  showing  distribution  by  countries  of  sailed  volunteers. 

2.  British  Student  Volunteer  Missionary  Union. 

(1)  Literature  used  by  the  Union. 

(2)  Chart  showing  growth. 

(3)  Map  showing  distribution  by  countries  of  sailed  volunteers. 

(4)  Other  charts. 

3.  Exhibit  of  other  Volunteer  Movements  of  the  world. 

III.  The  Young  People’s  Missionary  Movement 

1.  Organization  and  growth  of  the  Movement. 

2.  Publications  of  the  Movement. 

(1)  Forward  Mission  Study  Courses. 

(2)  Missionary  libraries,  general  and  reference. 

(3)  Helps  for  Mission  Study  Classes. 

(4)  Study  Class  accessories. 

(5)  Maps  and  charts. 

(6)  Pamphlets  unclassified. 

(7)  Sunday-school  material.  (See  below.) 

3.  The  Sunday-school  Department. 

(1)  Primary  grade. 

(2)  Intermediate  grade. 

(3)  Senior  grade. 

(4)  Pamphlets  used. 

4.  Summer  Conferences  of  the  Movement. 

5.  Institutes — Metropolitan,  District,  etc. 

6.  Material  used  for  promoting  prayer  for  missions. 

IV.  Exhibit  of  the  Largest  Protestant  Missionary  Society — The  Church  Mis- 

sionary Society  of  London 

V.  Missionary  Libraries  for  Use  in  Homeland 

r.  Library  of  select  missionary  literature. 

2.  Illustrations  of  cards,  indexes,  etc.,  to  make  literature  usable. 

VI.  The  Mission  Study  Propagandas  of  the  World 

1.  American  Student  Volunteer  Movement’s  text-books,  helps,  etc. 

2.  British  Movement’s  text-books,  helps,  etc. 

3.  Continental  and  Indian  Unions’  text-books. 

4.  Young  People’s  Missionary  Movement’s  text-books,  helps,  etc. 

5.  North  American  Women’s  United  Study  text-books,  helps,  etc. 

VII.  The  Evolution  of  a Missionary. 

1.  Home  and  Sunday-school  helps. 

2.  Aids  from  study  courses  and  the  active  work  of  student  Associations. 

3.  Aids  to  preparation  through  Volunteer  and  Young  People’s  text-books. 

4.  Preparation  derivable  from  courses  in  colleges  and  seminaries. 

5.  Typical  training  institutions  of  the  Church  Missionary  Society. 

VIII.  Material  Bearing  Upon  Prayer  and  Missions 

IX.  Material  Aiding  in  the  Missionary  Giving  Propaganda 


BIBLIOGRAPY  OF  RECENT  MISSIONARY  LITERATURE 


GENERAL  WORKS 

Asterisks  indicate  works  specially  valuable. 

♦Barnes,  Lemuel  Call.  Two  Thousand  Years  of  Missions  Before  Carey. 
Illustrations,  map,  5l4x724>  pp.  3cvii,  504.  1900.  Christian  Culture  Press. 

$1.50,  net. 

Deals  with  the  genesis,  distribution,  and  continuity  of  missions  from  apostolic 
times  to  Carey;  a book  of  reference  and  study  rather  than  of  easy  reading;  primary 
sources  used  to  a large  degree,  and  hence  authoritative. 

♦Beach,  Harlan  P.  A Geography  and  Atlas  of  Protestant  Missions.  Vol. 
I,  5J4x8J4,  PP-  'x>  5 71.  1901 1 vol.  II,  10X14V2,  pp.  54,  and  18  double-page 
maps.  1903.  Student  Volunteer  Movement.  $4.00. 

Best  general  account  of  the  environment,  forces,  distribution,  methods,  problems, 
results,  and  prospects  of  Protestant  missions  at  the  beginning  of  the  twentieth  cen- 
tury; colored  maps,  statistics,  and  station  index  with  forces  at  each,  are  distinctive 
features  of  great  value. 

♦Brain,  Belle  M.  Holding  the  Ropes.  5x7*4,  pp.  xi,  224.  1904.  Funk  & 
Wagnalls  Co.  $1.00. 

Best  book  of  popular  methods  of  carrying  on  the  foreign  missionary  propa- 
ganda in  church  and  young  peoples’  societies,  with  added  general  matter. 

Canton,  William.  The  Story  of  the  Bible  Society.  Illustrations,  5/4x8, 
pp.  x,  362.  1904.  Dutton.  $2.00. 

Story  of  the  first  hundred  years  of  the  greatest  Bible  Society,  the  British  and 
Foreign;  glimpses  of  the  work  at  home  and  in  the  many  lands  where  its  Bibles 
are  sold. 

♦Clarke,  William  Newton.  A Study  of  Christian  Missions.  5x7^4,  pp.  268. 
1900.  Scribner.  $1.25. 

One  of  the  most  thoughtful  and  suggestive  volumes  on  missions  and  mission 
theory,  written  from  the  modern  point  of  view. 

Colquhoun,  Archibald  R.  The  Mastery  of  the  Pacific.  Illustrated,  6x8 
pp.  xvi,  440.  1902.  Macmillan.  $3.00,  net. 

Though  commercial  interests  are  prominent,  the  main  object  of  this  work  is  to 
present  a vivid  impression  of  the  various  countries — their  peoples,  scenery,  social 
and  political  life,  and  the  parts  they  will  play  in  the  Pacific’s  future;  an  aid  to 
missionary  statesmanship. 

Counsel  to  New  Missionaries.  5x7,  pp.  145.  1905.  Board  of  Foreign  Mis- 
sions Presbyterian  Church,  New  York.  20  cents. 

Eleven  missionaries  from  six  fields  give  informal  advice  of  value  to  all  prospective 
missionaries;  excellent. 

♦Dennis,  James  S.  Centennial  Survey  of  Foreign  Missions.  Illustrations, 
maps,  statistical  tables,  9^4x1 1,  PP-  xxii,  401.  1902.  Revell.  $4.00. 

By  far  the  most  elaborate  and  valuable  series  of  missionary  statistics  ever  pub- 
lished; gives  the  status  at  the  close  of  the  twentieth  century;  supplement  to  “Chris- 
tian Missions  and  Social  Progress.” 

♦Dennis,  James  S.  Christian  Missions  and  Social  Progress.  Two  vols.  thus 
far  published.  Illustrated,  6j4x9,  vol.  I,  pp.  xvi,  468,  1897 ; vol.  II,  pp. 
xxvi,  486,  1899.  Revell.  $2.50  per  vol. 

A monumental  work  superior  to  anything  ever  published  on  the  social  problems 
confronting  missions  and  the  Christian  solutions  proposed  by  missionaries,  with  a 
most  remarkable  exhibit  of  the  success  attending  the  work.  Vol.  Ill  will  appear 
within  a month  or  two. 


662 


BIBLIOGRAPHY 


663 


♦Dwight,  Henry  Otis,  H.  Allen  Tupper,  Edwin  Munsell  Bliss,  editors.  The 
Encyclopedia  of  Missions.  Second  edition.  8x11,  pp.  xiv,  851.  1904. 

Funk  & Wagnalls  Co.  $6.00. 

A most  useful  volume  covering  almost  every  phase  of  missions,  being  descrip- 
tive, historical,  biographical,  and  statistical;  best  volume  of  the  sort  in  the  English 
language. 

♦Ecumenical  Missionary  Conference.  New  York,  1900.  Two  vols.  6x954,  pp. 
558,  484.  1900.  American  Tract  Society.  $1.50. 

Addresses  delivered  at  the  Ecumenical  Conference  of  1900;  valuable  bibliography 
of  missionary  literature;  excellent  book  of  missionary  reference. 

Gordon,  A.  J.  The  Holy  Spirit  in  Missions.  5x754,  pp.  241.  1893.  Revell. 
$1.25. 

The  best  volume  on  the  place  of  the  Spirit  in  the  program,  preparation,  adminis- 
tration, and  fruitage  of  missionary  effort,  together  with  Bible  prophecies  concerning 
missions  and  the  Spirit’s  present  help. 

Grant,  William  D.,  editor.  Christendom  Anno  Domini  MDCCCCI.  Two 
vols.  in  one.  Illustrations,  554x954,  PP-  582,  471.  1902.  Eaton  & Mains. 

$1.50. 

Presentation  of  Christian  work  and  conditions  at  the  beginning  of  this  century  by 
more  than  sixty  contributors.  Vol.  I has  to  do  with  the  various  countries  of  the 
world;  vol.  II  with  Christian  thought  and  movements. 

Lawrence,  Edward  A.  Introduction  to  the  Study  of  Foreign  Missions.  5x754, 
pp.  143.  1901.  Student  Volunteer  Movement.  40  cents. 

Constitutes  the  permanently  valuable  portions  of  the  following  volume,  being  a 
reprint  for  study  class  use  of  Chapters  I,  II,  VII,  VIII,  IX. 

♦Lawrence,  Edward  A.  Modern  Missions  in  the  East.  Illustrated,  554x754, 
pp.  xviii,  340.  1901.  Revell.  $1.50. 

Though  the  chapters  giving  the  author’s  observations  on  a mission  tour  of  the 
world  are  now  out  of  date,  his  deductions  therefrom  are  a valuable  contribution  to 
the  science  of  missions. 

Maclear,  G.  F.  The  Celts.  Maps,  454x654,  PP-  189.  1893.  The  English. 

Maps,  414x654,  pp.  186.  1893.  The  Northmen.  Map,  454  x654,  PP-  202. 

n.  d.  The  Slavs.  Map,  454x654,  pp.  202.  1879. 

Merivale,  Charles.  The  Continental  Teutons.  Map,  454x6 54,  PP-  180.  n.  d. 
The  five  foregoing  sold  by  E.  S.  Gorham  at  60  cents  each. 

Very  valuable  handbooks  of  the  history  of  the  planting  of  Christianity  in  the 
countries  of  Europe. 

♦Missionary  Review  of  the  World.  Funk  & Wagnalls  Co.  $2.50  per  annum. 

The  best  missionary  periodical  for  general  use;  interdenominational. 

♦Mott,  John  R.  The  Evangelization  of  the  World  in  This  Generation.  5x754. 
pp.  245.  1900.  Student  Volunteer  Movement.  $1.00. 

One  of  the  strongest  pieces  of  missionary  argumentation  in  English;  has  to  do 
with  the  meaning,  obligation,  difficulties,  possibilities,  and  essentials  of  world-wide 
evangelization;  largely  used  as  a text  book  also. 

♦Ratzel,  Friedrich.  The  History  of  Mankind.  3 vols.  Illustrated,  maps, 
7x954,  pp.  xxiv,  486;  xiv,  562;  xiii,  599.  1898.  Macmillan.  $4.00  each. 

States  the  principles  of  ethnography  and  then  gives  a detailed,  but  often  con- 
fusing, account  of  the  various  race  groups  with  their  culture  history.  Its  multi- 
tudinous and  excellent  illustrations,  some  in  color,  and  its  full  index  make  the 
volumes  invaluable  for  reference. 

Reich,  Emil.  Success  Among  Nations.  554x854,  pp.  xi,  293.  1904.  Harper. 
$2.00,  net. 

Dissent  will  be  expressed  by  many  from  some  of  the  positions  taken  by  this 
book;  yet  a candid  reader  will  acknowledge  the  value  of  these  studies  to  the  stu- 
dent of  history  and  to  the  missionary  who  aims  to  transform  nations. 

♦Report  of  the  Centenary  Conference  on  the  Protestant  Missions  of  the 
World,  London,  1888.  2 vols.  554x854,  PP-  xlvii,  560;  iv,  624.  Revell. 
$2.00. 

Though  conditions  abroad  and  missionary  methods  have  changed  somewhat  since 
1888,  this  is  a full  discussion  of  almost  every  phase  of  missions  and  is  made  valu- 
able for  reference  by  full  indexes. 


664 


APPENDIX  A 


*Speer,  Robert  E.  Missions  and  Modern  History.  2 vols.  5J4x8J4,  pp.  714. 
1904.  Revell.  $4.00. 

The  strongest  work  on  missions  of  a strong  missionary  writer;  discusses  twelve 
important  movements  of  the  last  sixty  years  affecting  missions;  closes  with  “Mis- 
sions and  the  World  Movement.” 

Strumpfel,  Emil.  Was  jedermann  heute  von  der  Mission  wissen  muss.  Il- 
lustrations, map,  5Mx8J4,  PP-  191.  1902.  M.  Warneck,  1.50  M. 

Excellent  summary  of  the  ground,  the  fields,  methods,  results,  and  obligations  of 
missions;  valuable  for  German-speaking  study  classes. 

♦The  East  and  the  West  Society  for  the  Propagation  of  the  Gospel.  4s.  per 
annum. 

This  quarterly  review  for  the  study  of  missions  is  the  best  one  in  English  devoted 
to  a discussion  of  mission  problems;  viewpoint  is  naturally  that  of  the  Society 
publishing  it. 

Tylor,  Edward  B.  Anthropology.  Illustrated,  5J4x7J4,  pp.  xv,  448.  1881. 

Appleton.  $2.00. 

Comprehensive  presentation  of  the  races,  languages,  writing,  arts,  sciences,  re- 
ligions, mythologies,  and  society  of  various  parts  of  the  world,  written  by  one  01 
the  foremost  English  authorities. 

♦Welsh,  R.  E.  The  Challenge  to  Christian  Missions.  5x7^,  PP-  188.  1902. 
H.  R.  Allenson.  60  cents,  cloth;  paper,  15  cents. 

Pointed,  and  for  the  most  part,  convincing,  replies  to  critics  of  foreign  missions, 
answering  the  challenge  that  the  work  is  politically  objectionable,  superfluous  re- 
ligiously, and  in  its  outcome  morally  and  socially  unsatisfactory. 

♦Warneck,  Gustav.  Die  Mission  in  der  Schule.  Sl4x8j4,  pp.  xii,  198.  1896. 
Bertelsmann.  3.20  M. 

A masterful  setting  forth  in  briefest  form  of  the  basis,  biblical  warrant,  history, 
catechetical  teachings  concerning,  and  distribution  of  missions;  valuable  for  Ger- 
man student  classes. 

♦Warneck,  Gustav.  Outline  of  a History  of  Protestant  Missions.  Seventh 
edition.  Portrait,  maps,  6x9,  pp.  xiv,  364.  1901.  Revell.  $2.00. 

By  far  the  best  outline  history  of  missions  from  the  Reformation  to  the  begin- 
ning of  this  century;  written  by  Germany’s  greatest  missionary  authority  and  pro- 
fessor. 


RELIGIONS 

♦Atkinson,  John  L.  Prince  Siddartha,  the  Japanese  Buddha.  Illustrated, 
5x7^2,  pp.  309.  1893.  Congregational  Publishing  Society.  $1.25. 

Paraphrase  of  the  Japanese  account  of  the  life  and  teachings  of  Buddha. 

Beal,  S.  Buddhism  in  China.  Map,  4J4x6J4>  PP-  viii,  263.  1884.  E.  S. 

Gorham.  75  cents. 

Account  of  Buddhism’s  introduction  into  China,  agreement  between  Northern 
and  Southern  Buddhist  books,  history  of  the  religion  in  China,  and  the  Northern 
view  of  Buddha  and  his  teaching. 

♦Carus,  Paul.  Lao-tze’s  Tao-teh-king.  Frontispiece,  Sj4x8j4,  PP-  xxxiii, 
345.  1898.  The  Open  Court  Publishing  Co.  $3.00. 

The  Canon  of  Reason  and  Virtue.  Pages  95-138  of  foregoing,  being  a trans- 
lation of  the  Tao-teh-king  only.  Paper,  25  cents. 

The  full  work  contains  the  Chinese  text,  a transliteration  of  the  same,  notes  and 
introduction,  vocabulary  index,  and  an  improved  translation. 

♦Davids,  T.  W.  Rhys.  Buddhism : Being  a Sketch  of  the  Life  and  Teach- 
ings of  Gautama,  the  Buddha.  Map,  4l4x6j4,  PP-  viii,  252.  1894.  E.  S. 

Gorham.  75  cents. 

Interesting  summary  of  Buddhism  by  the  foremost  British  authority;  full  enough 
for  all  but  specialists. 

Davids,  T.  W.  Rhys.  Buddhist  India.  Illustrations,  map,  5 J4x7J4,  PP-  xv, 
332.  1903.  G.  P.  Putnam’s  Sons.  $1.50,  postpaid. 

First  attempt  to  portray  India  during  the  Buddhist  era  from  the  side  of  the  com- 
mon life  rather  than  of  religion  and  priesthood;  most  interesting  as  a bit  of  im- 
portant history;  by  the  foremost  English  authority. 


BIBLIOGRAPHY 


665 


Davids,  T.  W.  Rhys.  Lectures  on  the  Origin  and  Growth  of  Religion  as  Il- 
lustrated by  Some  Points  in  the  History  of  Buddhism.  Sj4x8j4,  pp.  xi, 
262.  1897.  Williams  & Norgate  (Scribner).  $1.50. 

The  Hibbert  Lectures  of  18S1  give  a view  of  Buddhism  in  brief  form;  appendixes 
especially  good. 

Douglas,  Robert  K.  Confucianism  and  Taouism.  Map,  4J^x6)4,  PP-  287. 
1889.  E.  S.  Gorham.  75  cents. 

Prof.  Douglas  gives  the  fullest  and  most  satisfactory  account  of  China’s  two  in- 
digenous religions  to  be  found  within  so  brief  a compass;  full  enough  for  all  but 
specialists. 

♦Griffis,  William  Elliot.  The  Religions  of  Japan.  5x7/,  pp.  xxi,  457. 
1895.  Scribner.  $2.00. 

The  best  work  treating  of  the  main  religions  of  Japan  in  a single  volume;  written 
by  a specialist  on  Japan  and  its  religions. 

Hall,  Charles  Cuthbert.  Christian  Belief  Interpreted  by  Christian  Experi- 
ence. 6x9,  pp.  xli,  255.  1905.  University  of  Chicago  Press.  $1.50,  net. 

These  Barrows  Lectures  are  reprinted  precisely  as  they  were  delivered  in  India; 
addressed  mainly  to  graduates  and  undergraduates  there  and  also  in  Japan;  full 
syllabus;  suggestive  to  young  missionaries  and  to  all  who  emphasize  experiential 
arguments. 

♦Hopkins,  Edward  Washburn.  The  Religions  of  India.  Map,  6x8>4,  pp. 
xvi,  612.  1895.  Ginn  & Co.  $2.00. 

Prof.  Washburn  writes  as  a specialist  who  has  studied  in  India  the  various  re- 
ligions included  herein;  in  many  respects  the  best  comprehensive  work  on  the 
subject. 

Islam  and  Christianity:  or  The  Quran  and  the  Bible.  By  a Missionary. 
5HX7H7  PP-  225.  1901.  American  Tract  Society.  $1.00. 

Written  in  the  form  of  a letter  to  a Moslem  friend  with  the  aim  of  winning  him 
to  Christianity.  Mainly  argumentative  and  of  value  to  those  expecting  to  work  in 
Moslem  lands. 

Kellogg,  S.  H.  A Handbook  of  Comparative  Religion.  5x7^2,  pp.  x,  185. 
1899.  Student  Volunteer  Movement.  75  cents. 

A brief  comparative  study  of  the  various  great  religions  in  their  main  teachings; 
written  by  one  who  had  had  years  of  contact  with  some  of  these  faiths  on  the  mis- 
sion field. 

♦Kellogg,  S.  H.  The  Light  of  Asia  and  the  Light  of  the  World.  5 J4x7kn 
pp.  xx,  390.  1885.  Macmillan.  $2.00. 

The  fullest  comparative  study  of  Buddhism  and  Christianity  by  one  who  is  an 
authority  on  both  and  who  had  labored  for  years  in  Buddhism’s  natal  land. 

Knox,  George  William.  The  Direct  and  Fundamental  Proofs  of  the  Chris- 
tian Religion.  5J4x7)4»  PP-  *x>  I9°3-  Scribner.  $1.20. 

This  “essay  in  comparative  apologetics”  is  written  by  a seminary  professor,  whose 
experience  as  a missionary  in  Japan  makes  his  treatment  of  the  subject  suggestive 
and  helpful  to  prospective  missionaries. 

Legge,  James.  The  Religions  of  China.  5 pp.  xi,  308.  1881.  Scribner. 
$1.50. 

Four  lectures,  by  the  foremost  English  authority,  on  Confucianism  and  Taoism 
and  the  comparison  of  both  with  Christianity. 

Legge,  James.  The  Sacred  Books  of  China.  The  Texts  of  Taoism.  Being 
vols.  xxxix,  xl  of  “The  Sacred  Books  of  the  East  Series.”  Part  I,  6x9, 
pp.  xxii,  396,  contains  The  Tao  Teh  King,  and  The  Writings  of  Kwang- 
Tze.  Part  II,  6x9,  pp.  viii,  340,  contains  remainder  of  The  Writings  of 
Kwang-Tze,  The  Thai-Shang  Tractate  of  Actions  and  Their  Retributions, 
and  Appendixes.  1891.  Clarendon  Press.  $5.25  for  the  two  vols. 

A free  rendering  of  Taoism’s  canonical  works  by  a most  distinguished  Sinologue; 
has  helpful  introductions,  notes,  and  appendixes. 

Macdonald,  Duncan  B.  Development  of  Muslim  Theology,  Jurisprudence, 
and  Constitutional  Theory.  5^x7%,  pp.  xiv,  386.  1903.  Scribner.  $1.25. 

Admirable  illustration  of  the  application  of  Scotch-American  scholarship  to  sub- 
jects of  great  importance  to  specialists;  missionaries  to  Moslems  should  find  this 
volume  very  useful. 


666 


APPENDIX  A 


♦Margoliouth,  D.  S.  Mohammed  and  the  Rise  of  Islam.  Illustrations,  maps, 
5 //2x7J4,  pp.  xxvi,  481.  1905.  G.  P.  Putnam’s  Sons.  $1.50,  postpaid. 

An  Oxford  professor  of  Arabic  gives  the  results  of  prolonged  study  in  an  appre- 
ciation of  the  founder  of  Islam,  whose  main  aim  was  the  solution  of  an  exceedingly 
difficult  political  problem.  He  is  pictured  as  a hero  rather  than  as  a prophet. 

Menzies,  Allan.  History  of  Religion.  5x7,  pp.  xiii,  438.  1895.  Scribner. 
$1.50. 

A compendious  view  of  ancient  and  present-day  religions  from  the  modern  stand- 
point; intended  for  text-book  use  in  colleges,  etc. 

Mitchell,  J.  Murray.  The  Great  Religions  of  India.  Portrait,  map,  S%x8, 
pp.  287.  n.  d.  Revell.  $1.50. 

The  Duff  Lectures,  written  by  a veteran  who,  in  India  and  at  home,  was  a stu- 
dent and  authority  on  Hinduism,  Zoroastrianism,  Buddhism,  and  native  religions 
of  India. 

♦Monier-Williams,  Monier.  Brahmanism  and  Hinduism.  Frontispiece, 
6^x9,  pp.  xxviii,  603.  1891.  Macmillan. 

Exceedingly  valuable  and  readable  account  of  the  rise  and  present  status  of  these 
great  religions  by  one  of  the  foremost  authorities;  many  quotations  from  sacred 
books. 

Monier-Williams,  Monier.  Hinduism.  Map,  4^2x6^,  pp.  238.  1894.  E.  S. 
Gorham.  $1.00. 

Very  largely  a condensation  of  the  foregoing;  less  readable  but  equally  authorita- 
tive. 

* Parker,  Edward  Harper.  China  and  Religion.  Illustrations,  6x8  pp. 
xxvii,  317.  1905.  E.  P.  Dutton  & Co.  $2.50. 

The  best,  perhaps,  of  this  well-known  author’s  works  on  things  Cninese,  though 
he  holds  some  views  that  are  not  commonly  accepted;  includes  primitive  religion, 
Taoisrp,  Confucianism,  Buddhism,  fire  worship  and  Manicheism,  Nestorianism, 
Islam,  the  Jews,  Romanism,  Protestantism,  Greek  Church,  Shintoism. 

Phelps,  Myron  H.  Life  and  Teachings  of  Abbas  Effendi.  5?4x8j4,  pp-  xliii, 
259.  1903.  G.  P.  Putnam’s  Sons.  $1.40. 

One  of  the  very  few  works  in  English  giving  an  account  of  Babism  and  of  Abbas 
Effendi’s  teachings  and  that  of  other  leaders  of  Babism;  valuable  for  Persian  mis- 
sionaries. 

♦Religions  of  Mission  Fields  as  Viewed  by  Protestant  Missionaries.  5x7^, 
pp.  x,  300.  1905.  Student  Volunteer  Movement.  50  cents. 

Discussion  from  the  viewpoint  of  the  mission  field  of  nine  of  the  most  important 
religions,  written  by  men  most  of  whom  have  had  more  than  twenty  years’  experi- 
ence with  those  who  hold  these  faiths. 

♦Religious  Systems  of  the  World.  6x8^4,  PP-  viii,  824.  1902.  E.  P.  Dutton 
& Co.  $2.50. 

Sketches  by  more  than  fifty  writers,  most  of  them  specialists,  of  pre-Christian, 
non-Christian,  Christian,  theistic,  and  philosophic  religions;  very  comprehensive  and 
valuable,  especially  Part  I,  dealing  with  pre-Christian  and  non-Christian  faiths. 

Robson,  John.  Hinduism  and  Christianity.  5^2x7^,  pp.  xv,  21 1.  1905.  Oli- 
phant,  Anderson  & Ferrier. 

New  edition  of  an  old  book,  almost  wholly  rewritten,  by  a former  missionary  to 
India;  very  comprehensive;  valuable  in  its  contrasts. 

♦Sacred  Books  of  the  East  Described  and  Examined.  3 vols.  5^ix8j4,  pp. 
1357  in  ah.  Various  dates.  Christian  Literature  Society  for  India.  Rupees 
1%,  net,  each. 

Summaries  of  translations  of  most  important  Hindu  sacred  books,  with  introduc- 
tions, etc. ; most  valuable  for  missionaries  to  India  and  to  others  wishing  the  gist 
of  Hindu  teachings.  Vol.  I contains  the  Rig-Veda,  Atharva-Veda,  the  Brahmanas 
of  the  Vedas;  vol.  II  contains  selections  from  the  Upanishads,  the  Bhagavad  Gita, 
Vedanta  Sara,  Yoga  Sastra,  Laws  of  Manu;  vol.  Ill  has  the  Ramayana,  Mahab- 
harata,  Vishnu  Purana. 

♦Sale,  George.  The  Koran.  5 Vzx’jY^,  pp.  xv,  615.  n.  d.  Warne.  $2.00. 

An  old  but  good  translation,  with  its  most  valuable  Preliminary  Discourse  and 
many  helpful  footnotes;  advised  for  ordinary  use. 

Scott,  Archibald.  Buddhism  and  Christianity.  5^x9,  pp.  xiv,  391.  1890. 

David  Douglas,  Edinburgh.  7s.  6d. 

Results  of  studies  by  a busy  pastor  of  these  two  religions,  with  as  much  emphasis 
of  parallels  as  of  contrasts;  likely  to  be  helpful  to  pastors  who  cannot  read  fuller 
works  on  the  subject. 


BIBLIOGRAPHY 


667 


Shedd,  William  Ambrose.  Islam  and  The  Oriental  Churches.  Map,  5J4x8, 
pp.  vii,  253.  1904.  Presbyterian  Board  of  Publication,  Philadelphia.  $1.25, 
net.  * 

Treats  of  the  influence  of  the  Oriental  Christian  Churches  upon  the  beginnings  of 
Islam  and  its  theology,  Islam’s  governmental  relation  to  these  Churches,  the  ex- 
pansion of  the  faiths,  the  downfall  of  Oriental  Christianity  in  the  common  ruin, 
and  lessons  for  the  future;  valuable  for  missionaries  to  the  Levant.  , 

Tisdall,  W.  St.  Clair.  The  Original  Sources  of  the  Qur’an.  Frontispiece, 
5x6%,  pp.  287.  1905.  E.  S.  Gorham.  $2.50. 

First-hand  studies  made  by  one  of  the  foremost  authorities  on  Islam;  many  Arabic 
quotations;  valuable  for  missionaries  to  Moslem  lands. 

Tisdall,  W.  St.  Clair.  The  Religion  of  the  Crescent.  4 34*7,  PP-  xvi,  251. 
1895.  E.  S.  Gorham.  75  cents. 

An  exposition  of  the  strength,  weakness,  origin,  and  influence  of  Islam,  written 
out  of  an  experience  of  many  years  among  Mohammedans  by  an  authority  on 
Islam;  considerable  use  of  Arabic  quotations. 

*Zwemer,  Samuel  M.  The  Moslem  Doctrine  of  God.  Frontispiece,  5J4x7/4. 
pp.  120.  1905.  American  Tract  Society.  45  cents. 

Valuable  monograph  on  a vital  doctrine  of  Mohammedanism;  written  by  a high 
missionary  authority  on  Islam. 

MEDICAL  MISSIONS 

*Barnes,  Irene  H.  Between  Life  and  Death.  Illustrations,  534x8J4>  PP-  307. 
1901.  Church  of  England  Zenana  Missionary  Society.  3s.  6d.,  net. 

Account  of  the  need,  methods,  incidents,  and  opportunities  of  woman’s  medical 
workj  especially  in  India  and  China. 

Medical  Missions  at  Home  and  Abroad.  J.  F.  Shaw  & Co.  is.  per  annum. 

Monthly  of  the  Medical  Missionary  Association,  and  gives  news  from  various 
lands. 

Medical  Missions  in  India.  A.  Campbell,  D.D.,  Pokhuria,  Gobindpur,  Man- 
bhum,  India,  is.  8d.  per  annum. 

This  quarterly  journal  of  the  Indian  Medical  Missionary  Association  gives  infor- 
mation concerning  the  medical  work  in  one  of  the  greatest  medical  missionary 
fields. 

Mercy  and  Truth.  Church  Missionary  Society,  is.  6d.  per  annum. 

Gives  information  concerning  medical  work  of  the  C.  M.  S.  mainly,  but  this 
Society  has  work  in  many  lands;  a very  valuable  periodical. 

Vines,  Charlotte  S.  In  and  Out  of  Hospital.  Illustrated,  sJ4x8,  pp.  192. 
1905.  Church  of  England  Zenana  Missionary  Society.  2s.,  net. 

In  this  sketch  of  medical  work  in  a Panjab  village.  Dr.  Vines  has  also  given  the 
reader  a telling  picture  of  the  life  of  Indian  women  that  is  “most  graphic  and 
absolutely  true  to  life.” 

Wanless,  W.  J.  The  Medical  Mission.  414x634,  PP-  96.  1898.  Student 

Volunteer  Movement.  Paper,  10  cents. 

Valuable  summary  of  many  phases  of  the  subject,  written  by  a medical  missionary. 

♦Williamson,  J.  Rutter.  The  Healing  of  the  Nations.  5x7*4,  pp-  98.  1899. 
Student  Volunteer  Movement.  Cloth,  40  cents. 

Successfully  used  as  a text-book  by  study  classes. 


COLLECTED  BIOGRAPHIES 

Empire  Builders.  Illustrated,  5x7^4,  pp.  219.  1905.  Church  Missionary  So- 

ciety. is.  6d.,  net. 

Eighteen  short  chapters  by  “Empire  Builders” — foreign  missionaries — concerning 
most  interesting  experiences  in  Africa,  Persia,  India,  China,  Japan,  and  Northwest 
Canada.  Thrilling  stories  and  noble  men  make  it  excellent  reading  for  boys. 

Good,  James  I.  Famous  Missionaries  of  the  Reformed  Church.  Illustrated, 
5 14x734,  PP-  viii,  414.  1903.  Sunday  School  Board  of  the  Reformed 

Church  in  the  United  States.  $1.25,  postpaid. 

Through  brief  sketches  of  some  thirty  missionaries,  many  of  them  of  world-wide 
fame,  Prof.  Good  gives  a comprehensive  view  of  missions  of  various  branches  of 
the  Reformed  Church  from  the  first  Protestant  missionaries  sent  out  to  the  present 
day. 


668 


APPENDIX  A 


Gracey,  Mrs.  J.  T.  Eminent  Missionary  Women.  Illustrated,  5x714.  PP-  xv, 
215.  1898.  Eaton  & Mains.  85  cents. 

Twenty-eight  brief  biographies  of  women  workers  in  various  foreign  fields  make 
this  the  fullest  collection  of  the  kind. 

*Smith,  George.  Twelve  Pioneer  Missionaries.  Illustrated,  5J4x8J4,  PP-  304. 
1900.  Nelson.  $3.50. 

These  lives  were  lived  in  various  lands  from  the  thirteenth  century  down  to  the 
present  century,  and  include  two  natives  of  India,  but  no  Americans;  a very  valu- 
able collection  of  biographies. 

*Yonge,  C.  M.  Pioneers  and  Founders.  Frontispiece,  5l4x7p2,  PP-  xvi,  316. 
1890.  Macmillan.  $1.25. 

The  lives  of  seventeen  early  workers  in  different  lands  during  the  past  two  cen- 
turies— all  of  British  and  American  blood  save  one — set  forth  quite  fully  by  a 
well-known  British  novelist. 


MISSION  FIELDS  AND  WORKERS 

AFRICA 

♦Bentley,  W.  Holman.  Pioneering  on  the  Congo.  2 vols.  Illustrations, 
map,  524x8^4,  PP-  478,  448.  1900.  Revell.  $5.00. 

The  best  missionary  account  of  the  history  and  life  of  the  Congo  tribes  by  a 
high  authority;  missionary  work  and  travels  also  prominent. 

♦Blaikie,  W.  Garden.  The  Personal  Life  of  David  Livingstone,  LL.D., 
D.C.L.  Frontispiece,  map,  5J4x8,  pp.  508.  n.  d.  Revell.  $1.50. 

Standard  life  of  Africa’s  greatest  missionary  explorer.  Large  use  of  extracts  from 
Livingstone’s  pen. 

*Coillard,  Francois.  On  the  Threshold  of  Central  Africa.  Illustrations, 
map,  6l4x8?4,  pp.  xxxiv,  663.  1903.  American  Tract  Society.  $2.50. 

A record  of  twenty  years’  pioneering  among  the  tribes  of  the  Upper  Zambezi, 
written  by  France’s  most  famous  African  missionary.  Though  exceedingly  full,  it 
is  very  interesting  and  is  beautifully  illustrated. 

Drummond,  Henry.  Tropical  Africa.  Illustrations,  map,  5 x7l/2,  pp.  xiv,  228. 
1896.  Scribner.  $1.00. 

Drummond’s  charming  style  and  vivid  word  pictures  make  this  one  of  the  most 
fascinating  books  of  travel  and  observation  in  the  Lake  Nyassa  region;  only  in- 
directly missionary. 

Elmslie,  W.  A.  Among  the  Wild  Ngoni.  Illustrations,  map,  5 Hx7^»  PP- 
320.  1899.  Revell.  $1.25. 

A doctor’s  account  of  the  perils  of  pioneering  in  British  Central  Africa  and  of 
the  transformation  of  warriors  into  marching  companies  proceeding  to  communion 
service. 

♦Fisher,  Ruth  B.  On  the  Borders  of  Pigmy  Land.  Illustrations,  5^x854, 
pp.  215.  1905.  Revell.  $1.25. 

An  inimitable  story,  at  once  humorous  and  deeply  earnest,  of  the  marvelous  prog- 
ress of  Christianity  in  Western  Uganda;  sure  to  interest. 

Giffen,  J.  Kelly.  The  Egyptian  Sudan.  Illustrations,  maps,  5KX724»  PP- 
252.  Revell.  1905.  $1.50. 

Report  of  first  three  years  of  the  Protestant  pioneers  in  this  section;  first  account 
of  the  land  from  actual  residents  there. 

♦Harford-Battersby,  Charles  F.  Pilkington  of  Uganda.  Illustrations, 
maps,  534x8,  pp.  321.  1899.  Revell.  $1.50. 

Story  of  the  brief,  but  fruitful,  life  of  a British  scholar,  whose  seven  years  in 
Africa  revealed  his  power  as  a translator  and  as  a spiritual  father  to  the  blacks; 
interesting  account  of  Cambridge  student  life  at  beginning. 

♦[Harrison,  Mrs.  J.  W.]  Mackay  of  Uganda.  Portrait,  map,  5j4x7l4»  PP- 
488.  [1900.]  Armstrong.  $1.50. 

Remarkable  work  of  a civil  engineer  missionary  told  by  his  sister;  Mackay  was  a 
maker  of  Central  Africa. 


BIBLIOGRAPHY  669 

Hughes,  Thomas.  David  Livingstone.  Frontispiece,  map,  524  *724,  PP-  2°8- 
1897.  Macmillan.  75  cents. 

Perhaps  the  best  brief  life  of  Livingstone;  written  in  the  interesting  style  that 
attracted  the  readers  of  the  author’s  “Tom  Brown”  books. 

*Jack,  James  W.  Daybreak  in  Livingstonia.  Illustrations,  map,  524*8,  pp. 
371.  [1900.]  Revell.  $1.50. 

Best  discussion  of  Africa’s  missionary  methods  within  a single  volume;  also  gives 
the  evolution  of  a most  important  mission. 

Johnson,  H.  Night  and  Morning  in  Dark  Africa.  Illustrated,  n.  d.  pp.  222. 
London  Missionary  Society.  2s.  6d. 

Describes  the  life,  religions,  mission  work,  and  travel  of  South  Tanganyika;  for 
young  people. 

♦Johnston,  Harry  H.  A History  of  the  Colonization  of  Africa  by  Alien 
Races.  Maps,  524*724,  PP-  xiii,  349-  1905.  The  University  Press.  Henry 
Frowde,  agent. 

Sir  Harry  Johnston  writes  from  a long  experience  in  Africa,  as  well  as  from 
much  study  of  the  subject;  not  missionary  in  character,  but  very  important  never- 
theless. 

Lyall,  C.  H.  Twenty  Years  in  Khama’s  Country.  Illustrations,  524*8/4, 
pp.  xiii,  397.  1896.  Hodder  & Stoughton. 

Account  of  the  twenty  years’  work  of  a deeply  spiritual  man  among  the  Batauana 
of  Lake  Ngami;  contains  the  story  of  the  great  chief,  Khama. 

♦Mackenzie,  W.  Douglas.  John  Mackenzie.  Portrait,  624*824,  PP-  *ii,  564. 
n.  d.  Armstrong.  $2.00. 

The  long  and  versatile  life  of  South  Africa’s  missionary  and  statesman  told  by  his 
son  in  great  detail.  Mackenzie  ranks  second  to  Livingstone  in  his  wider  influence 
on  South  Africa. 

♦Matthews,  T.  T.  Thirty  Years  in  Madagascar.  Illustrated,  map,  524*824, 
pp.  384.  1904.  Armstrong.  $1.75. 

Out  of  thirty  years’  experience  as  a missionary  and  after  reading  the  records  of 
earlier  days  in  Madagascar,  Mr.  Matthews  has  been  able  to  give  a most  authorita- 
tive and  comprehensive  account  of  a marvelous  field  and  of  the  evolution  of  an 
interesting  people. 

Mullins,  J.  D.  The  Wonderful  Story  of  Uganda.  Illustrations,  maps, 
5 24*7/4,  pp.  xii,  224.  n.  d.  Church  Missionary  Society,  is.  6d. 

Most  remarkable  work  in  Africa  described  from  Mackay’s  beginnings  to  1902.  In 
twenty-five  years  30,000  intelligent  Christians  are  made  out  of  Central  African  sav- 
ages. 

♦Nassau,  Robert  Hamill.  Fetichism  in  West  Africa.  Illustrations,  map, 
6x824,  PP-  xvii,  389.  1904.  Scribner.  $2.50. 

Forty  years’  observation  of  native  customs  and  superstitions  have  enabled  the 
missionary  author  to  present  a vast  amount  of  material  relating  to  every  phase  of 
the  religious  and  social  life  of  West  Africa. 

Naylor,  Wilson  S.  Daybreak  in  the  Dark  Continent.  Illustrations,  maps, 
524  *724,  pp.  xii,  315.  1905-  Young  People’s  Missionary  Movement.  50 

cents. 

Text-book  written  for  young  people’s  classes  after  prolonged  study  of  Africa  and 
extensive  journeys  there;  best  brief  and  comprehensive  survey. 

♦Noble,  Frederic  Perry.  The  Redemption  of  Africa.  2 vols.  Illustrations, 
maps,  524*824,  PP-  xxv,  856.  1899.  Revell.  $4.00. 

Though  published  six  years  ago,  it  is  by  far  the  best  work  on  Africa  viewed  from 
the  missionary  standpoint;  scholarly,  of  high  literary  merit,  and  intensely  interest- 
ing, as  well  as  being  encyclopedic. 

Parsons,  Ellen  C.  A Life  for  Africa : Rev.  Adolphus  Clemens  Good,  Ph.D. 
Illustrations,  maps,  524  *724,  pp.  316.  Revell.  $1.25. 

Fully  pictures  the  life  and  character  of  a strong  missionary  of  Equatorial  West 
Africa;  iargely  made  up  of  informal  letters  describing  the  evolution  of  a mission 
station. 

Parsons,  Ellen  C.  Christus  Liberator.  Map,  5 x 724,  pp.  viii,  309.  1905. 

Macmillan.  50  cents. 

Text-book  for  women’s  study  classes,  written  by  a missionary  editor  after  long 
study  of  Africa;  especially  valuable  for  the  skillful  interweaving  of  a multitude  of 
illustrations  of  actual  work  and  for  the  large  place  given  to  strictly  missionary 
material. 


670 


APPENDIX  A 


Rusher,  E.  A.  Sunshine  and  Shadow  in  the  Southwest.  Illustrations,  map, 
6x9%,  pp.  62.  1903.  H.  R.  Allenson.  Limp  cloth,  is.,  net. 

Record  of  a visitation  of  Young  Men’s  Christian  Associations  and  missions  in 
Spain  and  Morocco;  vivid  description  of  little-known  fields. 

♦Stewart,  James.  Dawn  in  the  Dark  Continent.  Maps,  654*824,  PP-  400. 
1903.  Revell.  $2.00. 

The  late  Dr.  Stewart  was  the  greatest  educator  in  South  Africa  and  one  of  the 
best  authorities  on  the  continent;  a briefer  and  less  valuable  contribution  than  Dr. 
Noble’s  work,  but  of  great  merit. 

Verner,  Samuel  P.  Pioneering  in  Central  Africa.  Illustrations,  maps,  6x854, 
pp.  ix,  500.  1903.  Presbyterian  Committee  of  Publication.  Richmond. 

Record  of  six  years’  journeying  and  work  in  the  Kongo  State  by  one  who  aimed 
to  give  a rounded  view  of  native  life;  contains  material  that  is  picturesque,  ludi- 
crous, and  imaginative. 


AMERICA,  NORTH  AND  SOUTH 

♦Beach,  Harlan  P.,  and  others.  Protestant  Missions  in  South  America. 
Map,  5x714,  pp.  239.  1900.  Student  Volunteer  Movement.  50  cents. 

The  only  volume  treating  of  missions  in  detail  throughout  the  continent.  Intended 
primarily  for  student  mission  study  classes. 

♦Brown,  Hubert  W.  Latin  America.  Illustrated,  554*724,  PP-  308.  1901. 

Revell.  $1.20. 

General  account  of  religious  conditions  in  the  republics  south  of  the  United 
States.  Papists,  patriots,  Protestants,  and  mission  problems  are  discussed,  as  well 
as  the  pagan  background. 

Caswell,  Mrs.  Harriett  S.  Our  Life  Among  the  Iroquois.  Illustrations, 
5x7/4>  PP-  xiii,  321.  1892.  Congregational  Pub.  Soc.  $1.50. 

Story  of  more  than  half  a century’s  work  done  by  Mr.  and  Mrs.  Wright  among 
the  Seneca  Indians  on  a New  York  State  reservation.  As  Scripture  translators  ana 
as  workers,  they  were  most  faithful. 

♦Clark,  Joseph  B.  Leavening  the  Nation.  Illustrations,  5x754,  pp.  376.  1903. 
Baker  & Taylor  Co.  $1.25. 

This  story  of  American  home  missions  by  a prominent  home  missionary  secretary 
is  perhaps  the  best  survey  of  the  work  in  its  variety  from  pre-colonial  days  to  date 
of  publication;  thoughtful,  not  popular. 

Doyle,  Sherman  H.  Presbyterian  Home  Missions.  Illustrations,  maps, 
5 54*724,  PP-  xiv,  318.  1902.  Presbyterian  Board  of  Publication,  Philadel- 
phia. 75  cents. 

Though  avowedly  denominational  in  its  scope,  it  gives  a very  clear  and  interest- 
ing account  of  work  among  various  classes  ministered  to  by  home  missions. 

♦Duncan,  Norman.  Dr.  Grenfell’s  Parish.  Illustrations,  5 54x724,  PP-  155- 
1905.  Revell.  $1.00. 

A novelist’s  vivid,  though  brief,  portrayal  of  the  personality  and  self-denying  la- 
bors of  the  famous  physician  to  deep-sea  fishermen  and  the  Eskimos  of  the  Labrador 
Coast. 

♦Grubb,  W.  Barbrooke.  Among  the  Indians  of  the  Paraguayan  Chaco.  Il- 
lustrations, map,  554x824,  pp.  xiv,  176.  1904.  South  American  Missionary 
Society,  is.  6d.,  net. 

The  author  and  his  fellow-workers  describe  interestingly  the  environment,  habits, 
and  character,  and  the  language  and  arts  of  the  Chaco  Indians,  as  also  the  mission- 
ary work  done  for  them. 

♦Jackson,  Sheldon.  Alaska  and  Missions  on  the  North  Pacific  Coast.  Il- 
lustrations, map,  554*7/4,  pp.  400.  1880.  Dodd,  Mead  & Co.  $1.50. 

Old  book  by  a pioneer  in  Alaska  giving  an  account  of  the  country,  its  people,  and 
the  work  of  early  missions,  especially  of  Presbyterians. 

Janvrin,  Alice  J.,  editor.  Snapshots  from  the  North  Pacific.  Illustrated, 
5 54x75/2,  pp.  viii,  192.  1903.  Church  Missionary  Society,  is.  6d.,  net. 

Mainly  brightly  written  letters  of  Bishop  Ridley,  describing  work  among  the 
British  Columbia  Indians.  Full  of  adventure  and  abounding  in  details  of  a very 
broad  missionary  work. 

Johnston,  Julia  H.  Indian  and  Spanish  Neighbors.  5 54*724,  PP-  194-  I9°5- 
Revell.  50  cents. 

Text-book  for  women’s  classes  for  interdenominational  use;  excellent. 


BIBLIOGRAPHY 


67I 


Keane,  A.  H.  Central  and  South  America.  Vol.  I.  Illustrations,  maps, 
554x734,  pp.  xxii,  611.  1901.  Edward  Stanford.  Lippincott,  agents.  $5.50. 

Volume  I deals  with  the  ten  republics  of  South  America,  and  in  the  main  is 
geographical  and  ethnographical.  Prof.  Keane  is  one  of  the  hest  authorities  on  the 
subject 

♦Lewis,  Arthur.  The  Life  and  Work  of  the  Rev.  E.  J.  Peck  Among  the 
Eskimos.  Illustrated,  554x8,  pp.  xvi,  350.  [1904.]  Armstrong.  $1.75. 

An  interesting  picture  of  a work  done  by  one  of  the  foremost  living  missionaries 
to  the  Eskimos;  intimate  account  of  Arctic  life  and  of  Christian  object  lessons  and 
teachings. 

♦Morris,  S.  L.  At  Our  Own  Door.  5J4x8,  pp.  258.  1904.  Revell.  $1.00. 

A study  of  Home  Missions  with  special  reference  to  the  South  and  West,  by  the 
Home  Missions  Secretary  of  the  Southern  Presbyterian  Church;  includes  the  moun- 
taineers, Mexicans,  Indians,  city  work,  that  of  women,  and  home  mission  problems. 

Page,  Jesse.  Amid  Greenland  Snows.  Illustrations,  map,  5x754,  pp.  160. 
n.  d.  Revell.  75  cents. 

Popular  and  most  interesting  account  of  the  perils  and  privations  of  early  mission 
work  among  the  Greenland  Eskimos. 

Page,  Jesse.  David  Brainerd.  Illustrations,  5x754,  pp.  160.  n.  d.  Revell. 
75  cents. 

Narrative  of  a life  that  has  had  wide  influence  in  promoting  spirituality  and  in 
inciting  men  to  missionary  effort;  America’s  pioneer  missionary  to  the  Indians. 

Shelton,  Don  O.  Heroes  of  the  Cross  in  America.  Illustrations,  5x714,  pp. 
viii,  298.  1904.  Young  People’s  Missionary  Movement.  50  cents. 

Home  missionary  work  set  forth  attractively  through  biographies;  an  added  chap- 
ter, general  in  character;  widely  used  as  a study  text-book. 

Tucker,  Hugh  C.  The  Bible  in  Brazil.  Illustrated,  554x8,  pp.  293.  1902. 

Revell.  $1.25. 

Though  written  by  a Bible  Society  representative,  the  scope  of  the  book  is  far 
wider,  including  the  story  of  extensive  journeys  in  the  various  states  of  Brazil  and 
giving  glimpses  of  social  and  religious  life  and  of  mission  work. 

♦Winton,  G.  B.  A New  Era  in  Old  Mexico.  Illustrated,  5 x754,  PP-  203. 
1905.  Publishing  House  Methodist  Episcopal  Church,  South.  $1.00. 

The  latest  and  most  comprehensive  book  on  Mexico;  gives  a sketch  of  history, 
ancient  and  modern;  the  political  situation;  missionary  conditions  and  outlook; 
written  by  a former  missionary  there,  now  a prominent  editor. 

♦Young,  Egerton  Ryerson.  By  Canoe  and  Dog-train.  Illustrated,  534x8, 
pp.  xvi,  267.  [1890.]  Eaton  & Mains.  $1.25. 

In  many  respects  the  best  volume  by  the  well-known  ex-missionary  to  the  Indians 
of  British  America;  full  of  stirring  scenes  of  life  and  work  among  these  people. 

Young,  Egerton  R.  The  Apostle  of  the  North,  Rev.  James  Evans.  Illus- 
trated, 5x734,  PP-  262.  1899.  Revell.  $1.25. 

A vivid,  sometimes  unduly  circumstantial,  account  of  one  of  the  greatest  mis- 
sionaries to  the  British  American  Indians,  inventor  of  the  Cree  syllabic  alphabet. 

Young,  Robert.  From  Cape  Horn  to  Panama.  Illustrations,  maps,  534x854, 
pp.  xii,  202.  1900.  South  American  Missionary  Society. 

Narrative  of  missionary  enterprises  among  the  neglected  races  of  South  America. 
While  in  the  interests  of  a single  society,  it  is  the  best  picture  of  work  among  the 
Indians  of  the  Southern  Hemisphere. 

Willard,  Mrs.  Eugene  S.  Kin-da-shon’s  Wife.  Illustrations,  554x734,  PP. 
281.  1900.  Revell.  $1.00. 

An  Alaskan  story  true  to  life  and  mainly  based  on  actual  experiences  of  years 
not  long  gone  by,  told  by  a missionary  to  awaken  Christians  to  their  duty. 


MORE  THAN  ONE  ASIATIC  COUNTRY 

Curtis,  William  Eleroy.  Egypt,  Burma,  and  British  Malaysia.  Illustra- 
tions, map,  6x9,  pp.  399.  1905.  Revell.  $2.00. 

A well-known  traveler  and  journalist  gives  the  results  of  his  observations  in  the 
countries  named  and  in  Hong  Kong;  Egypt  and  Burma  especially  good,  though 
only  a limited  number  of  themes  are  discussed. 


672 


APPENDIX  A 


*Lewis,  Robert  E.  The  Educational  Conquest  of  the  Far  East.  Illustrations, 
514x7^,  pp.  248.  1903.  Revell.  $1.00. 

Though  educational  conditions  are  changing  rapidly,  especially  in  China,  this  is 
still  the  best  English  account  of  education  in  Japan  and  China  in  their  relation  to 
Christian  movements  and  responsibilities. 

Little,  Archibald.  The  Far  East.  Illustrated,  many  excellent  maps,  6}4x 
9/4,  PP-  viii,  334.  Clarendon  Press.  1905.  $2.00. 

Deals  mainly  with  the  geographical  and  geological  aspects  of  China,  though  Japan, 
Korea,  and  Siam  are  briefly  described.  Best  recent  volume  by  one  who  has  lived 
long  in  China  and  traveled  widely. 


CHINESE  EMPIRE  AND  TIBET 

♦Ball,  J.  Dyer.  Things  Chinese.  5lAx8}4,  PP-  xii,  816.  1904.  Scribner. 

$4.00. 

Thesaurus  of  information  on  Chinese  affairs,  arranged  in  alphabetical  order;  writ- 
ten by  one  who  has  spent  forty  years  in  China,  in  a style  that  is  readable  and  not 
encyclopedic;  very  valuable. 

Beach,  Harlan  P.  Dawn  on  the  Hills  of  T’ang.  Illustrated,  mission  map, 
5 x7}4,  PP-  xvi,  209.  1905.  Student  Volunteer  Movement.  50  cents. 

Concise  summary  of  China  and  mission  work  there.  A new  and  valuable  feature 
is  its  pronouncing  vocabulary  of  Chinese  names  and  stations,  with  the  societies 
laboring  in  them  and  the  force  employed. 

♦Brown,  Arthur  J.  New  Forces  in  Old  China.  Illustrated,  map,  6x8}4,  PP- 
382.  1904.  Revell.  $1.50,  net. 

Unusually  accurate  and  valuable  account  of  Old  China,  its  people,  the  commercial, 
economic,  political,  and  missionary  forces  that  are  aiding  in  its  transformation,  and 
the  future  of  the  Empire. 

Brown,  O.  E.  and  Anna  M.  Life  and  Letters  of  Laura  Askew  Haygood. 
Illustrated,  6x8^,  pp.  xv,  522.  1904.  Publishing  House  of  the  M.  E. 

Church,  South.  $1.00. 

A full  account,  written  by  two  friends,  of  one  of  the  strongest  women  mission- 
aries in  China,  who  was  prominent  in  educational  work. 

Bryson,  Mrs.  John  Kenneth  Mackenzie,  Medical  Missionary  to  China.  Il- 
lustrated, 5J4x8,  pp.  xv,  404.  n.  d.  Revell.  $1.50. 

Strongly  told  story,  written  by  an  associate,  of  a most  spiritually  minded  doctor, 
whose  providential  relation  to  China’s  most  famous  viceroy  gave  Western  medicine 
wide  recognition. 

Carey,  William.  Adventures  in  Tibet.  Illustrations,  map,  6j4x8 H,  PP-  285. 
1901.  United  Society  of  Christian  Endeavor.  $1.50. 

Bright,  readable  account  of  Tibet,  and  the  Tibetans,  with  the  diary  of  Miss  Annie 
Taylor’s  perilous  journey  given  in  detail. 

♦Carl,  Katharine  A.  With  the  Empress  Dowager.  Illustrated,  Sj4x8l4, 
pp.  xxv,  306.  1905.  Century  Co.  $2.00. 

The  first  account  of  the  inner  life  of  China’s  Imperial  rulers  that  has  been  writ- 
ten from  so  long  and  intimate  an  acquaintance  with  the  Imperial  family;  most  in- 
teresting and  sympathetic  toward  the  misunderstood  Empress  Dowager. 

Chang  Chih-tung.  China’s  Only  Hope.  (Translated  by  S.  I.  Woodbridge.) 
Portrait,  5x7 J4,  PP-  151.  1900.  Revell.  75  cents. 

Though  written  before  the  Boxer  Uprising,  this  is  the  most  widely  known  expo- 
sition by  a leading  Chinese  statesman  of  political  and  intellectual  conditions  of  that 
Empire. 

China.  Oliphant,  Anderson  & Ferrier.  3d.  per  number.  A quarterly  periodi- 
cal relating  to  matters  religious,  philanthropic,  and  educational. 

Darley,  Mary  E.  The  Light  of  the  Morning.  Illustrations,  map,  5J4x8j4. 
pp.  251.  1903.  Church  of  England  Zenana  Missionary  Society,  is.  8d. 

Devout  and  circumstantial  account  of  the  lights  and  shadows  of  work,  mainly 
women’s,  in  Southeastern  China. 

♦Forsyth,  Robert  Coventry.  The  China  Martyrs  of  1900.  Illustrated, 

8r4,  pp.  xii,  516.  n.  d.  Revell.  $2.00. 

Complete  roll  of  Protestant  missionary  martyrs  of  the  Boxer  Uprising,  with  an 
account  of  their  death;  also  narratives  of  survivors;  fully  illustrated  with  portraits, 
etc. 


BIBLIOGRAPHY  673 

*Gibson,  J.  Campbell.  Mission  Problems  and  Mission  Methods  in  South 
China.  Illustrated,  map,  5l4x8,  pp.  334-  I90T-  Revell.  $1.50. 

Best  volume  by  a single  individual  on  the  subject  treated.  Takes  the  reader  into 
the  heart  of  the  missionary’s  problems,  beginning  with  the  religious  and  literary 
background  and  proceeding  to  the  full-fledged  church  and  its  external  relations. 

Giles,  Herbert  A.  A History  of  Chinese  Literature,  5 }4X7J4>  PP-  44& 

1901.  Appleton.  $1.50. 

Brief  but  wide  appreciation  of  the  literature  of  the  oldest  literary  nation  of  the 
world.  Contains  sketches  of  the  various  periods,  as  well  as  numerous  illustrative 
translations;  by  the  foremost  Sinologue  of  Great  Britain  to-day. 

*Gilmour,  James.  Among  the  Mongols.  Illustrated,  map,  5x714,  pp.  xviii, 
383.  n.  d.  Revell.  $1.25. 

A Robinson  Crusoe  style  of  book,  which  is  unequalled  for  vividness  and  warmth 
of  Christian  interest.  The  reader  lives  in  Mongol  tents,  rides  Mongol  horses, 
watches  the  canny  Scot  as  he  tirelessly  lives  and  preaches  Christ. 

Graham,  J.  Miller.  East  of  the  Barrier.  Illustrated,  map,  514x8,  pp.  235. 

1902.  Revell.  $1.00,  net. 

Though  based  on  limited  personal  experience,  the  author  tells  vividly  the  story 
of  Manchurian  missions  at  a fruitful  period;  mainly  deals  with  missionary  life  and 
methods. 

*Guinness,  Geraldine  [Mrs.  F.  H.  Taylor].  In  the  Far  East.  Illustrated, 
7J4xio.  China  Inland  Mission.  $1.50. 

Highly  colored,  intensely  interesting  and  moving  account  mainly  of  the  author’s 
early  experiences  as  a missionary  in  China.  Almost  unrivaled  in  spiritual  effective- 
ness. 

*Hardy,  E.  J.  John  Chinaman  at  Home.  Illustrated,  6x9,  pp.  335.  1905. 

Scribner.  $2.50,  net. 

Author  was  for  years  chaplain  of  British  forces  in  Hong  Kong  and  describes  most 
interestingly  the  Chinese  from  a full  study  of  the  race  and  from  a number  of  jour- 
neys made;  a most  readable  repertory  of  things  Chinese;  only  indirectly  missionary. 

Hunt,  Wm.  Remfry.  A Chinese  Story  Teller.  Illustrated,  5 14X7?4>  PP-  167. 

1903.  Christian  Publishing  Co.  $2.00,  postpaid. 

A unique  theme  treated  from  the  viewpoint  of  an  actual  story-teller,  whose  life 
before  and  after  conversion  is  vividly  set  forth.  Incidentally  one  learns  something 
of  China’s  history  and  heroes. 

*Landon,  Perceval.  The  Opening  of  Tibet.  Illustrated,  7l4xiol4,  pp.  xv, 
484.  1905.  Doubleday,  Page  & Co.  $3.80,  net. 

A work  of  Tibetan  reference,  written  by  a prominent  member  of  the  Tibet  Mis- 
sion, and  dealing  with  history,  folk-lore,  manners  and  customs,  political  relations 
and  religion  of  this  hermit  nation;  a sumptuous  work,  magnificently  illustrated. 

Legge,  Miss.  James  Legge,  Missionary  and  Scholar.  Religious  Tract  So- 
ciety. 3s.  6d. 

Account  of  China’s  greatest  English-speaking  Sinologue  and  also  an  earnest  mis- 
sionary; illustrates  the  value  of  literary  work. 

Lovett,  Richard.  James  Gilmour  and  His  Boys.  Illustrated,  map,  5 '/x?1/, 
pp.  288.  n.  d.  Revell.  $1.25. 

Account  of  a father’s  life  and  daily  employments  as  a missionary  to  the  Mongols, 
mainly  set  forth  in  letters  to  his  sons  in  Britain;  simple,  stirring,  moving;  one  of 
the  very  best  missionary  books  for  boys. 

Lovett,  Richard.  James  Gilmour  of  Mongolia.  Illustrations,  map,  6x8,  pp. 
336.  n.  d.  Revell.  $1.75. 

An  intimate  friend’s  account  of  the  apostle  to  the  Mongols,  his  unusual  character, 
unique  labors,  and  pathetic  loneliness  and  lack  of  perceptible  results. 

*Martin,  W.  A.  P.  The  Lore  of  Cathay,  or  the  Intellect  of  China.  Illus- 
trated, 6x9,  pp.  480.  1901.  Revell.  $2.50. 

Republication  of  former  volumes  of  the  author — with  revisions  and  additions— 
dealing  with  arts  and  sciences  in  China,  her  literature,  religion,  education,  and  his- 
tory. More  than  fifty  years  of  diligent  study  of  China  and  her  recondite  lore  give 
the  volume  unique  value. 

*Miner,  Luella.  China’s  Book  of  Martyrs.  Illustrations,  514x8,  pp.  512. 
1903.  Westminster  Press.  $1.50. 

Fullest  work  on  the  Chinese  martyrs  of  the  Boxer  Uprising  of  1900;  largely  in 
the  words  of  witnesses  and  friends  of  the  slain;  deeply  moving  and  often  horrible. 


674 


APPENDIX  A 


*Miner,  Luella.  Two  Heroes  of  Cathay.  Illustrations,  554x8,  PP-  238.  1903. 
Revell.  $1.00. 

The  thrilling  story,  told  by  the  heroes  themselves,  of  their  experiences  and  escape 
during  the  Boxer  Uprising;  the  first  valuable  as  an  autobiography  also,  while  the 
second  hero  is  a direct  descendant  of  the  great  Confucius. 

Nevius,  Helen  S.  Coan.  The  Life  of  John  Livingstone  Nevius.  Illustrated, 
map,  6x8^4,  pp.  476.  1895.  Revell.  $2.00. 

One  of  China’s  most  famous  missionaries  and  his  work  and  views  as  to  mission 
policy  described  by  his  wife. 

Nevius,  John  L.  China  and  the  Chinese.  Illustrated,  5J4x7J4,  pp.  452.  1882. 
Presbyterian  Board  of  Publication.  75  cents. 

Despite  its  age,  a most  useful  account  of  China  and  mission  work  quarter  of  a 
century  ago;  especially  valuable  from  its  encyclopedic  character  and  for  young  mis- 
sionaries. 

*Parker,  E.  H.  China:  Her  History,  Diplomacy,  and  Commerce.  Illustra- 
tions, maps,  514x814,  PP-  xx,  332.  1901.  E.  P.  Dutton  & Co.  $2.50. 

Based  mainly  upon  Chinese  records  and  a quarter  century’s  personal  acquaintance 
with  China,  this  volume  is  of  the  greatest  value;  scope  is  broader  than  title  sug- 
gests, including  geography,  population,  army,  rebellions,  religion,  national  charac- 
teristics, and  calendar. 

*Rijnhart,  Susie  Carson.  With  the  Tibetans  in  Tent  and  Temple.  Illus- 
trations, map,  5/4x734»  PP-  400-  1901.  Revell.  $1.50. 

Story  of  four  years’  residence  on  the  Tibetan  border  and  a journey  into  the  in- 
terior, where  Dr.  Rijnhart  lost  her  husband  and  baby;  thrilling  in  some  sections. 

Ross,  John.  Mission  Methods  in  Manchuria.  Illustrations,  map,  5 /4x7j4, 
pp.  251.  1903.  Revell.  $1.00. 

Almost  wholly  a discussion  of  methods  by  the  apostle  of  Manchuria  and  one  of 
China’s  foremost  missionaries;  very  suggestive. 

*Smith,  Arthur  H.  China  in  Convulsion.  2 vols.  Illustrated,  maps,  6x9, 
pp.  xvi,  770.  1901.  Revell.  $5.00. 

The  standard  work  on  the  Boxer  Uprising  and  massacres  of  1900,  by  one  who  was 
himself  in  the  siege  at  Peking. 

*Smith,  Arthur  H.  Chinese  Characteristics.  Illustrated,  6x8^4,  PP-  342. 
1894.  Revell.  $2.00. 

Best  work  on  this  subject  by  the  foremost  authority,  though  somewhat  pessimistic 
and  inclined  to  ridicule  the  Chinese;  full  of  humor. 

*Smith,  Arthur  H.  Village  Life  in  China.  Illustrated,  6x8j4,  pp.  360.  1899. 
Revell.  $2.00. 

Informal  sociological  studies  of  the  North  China  village,  its  institutions,  usages, 
public  characters,  and  family  life,  with  chapter  on  Christianity’s  task  in  its  re- 
generation. 

Speer,  Robert  E.  A Memorial  of  Horace  Tracy  Pitkin.  Portrait,  5J4x7J4> 
pp.  310.  1903.  Revell.  $1.00. 

Story  of  a prominent  student  volunteer’s  work  at  home,  with  account  of  his 
brief  life  in  China  and  his  martyrdom  in  1900. 

Tayi.or,  Charles  E.  The  Story  of  Yates,  the  Missionary.  Illustrations, 
maps,  5j4x7j4,  pp.  304.  1898.  Sunday  School  Board,  Southern  Baptist 
Convention.  50  cents,  prepaid. 

President  Taylor  tells  through  letters  and  by  reminiscences  the  life-story  of  one 
of  the  four  or  five  strongest  American  missionaries  to  China. 

Taylor,  Mrs.  Howard.  Pastor  Hsi,  One  of  China’s  Christians.  Illustrated, 
maps,  5J4x7J4>  PP-  xxii,  398.  1903.  Revell.  $1.00,  net. 

Perhaps  the  most  remarkable  of  Chinese  Protestant  Christians  is  here  pictured 
with  the  utmost  vividness.  A supplement  to  this  volume  is  the  same  author’s  “One 
of  China’s  Scholars,”  describing  Mr.  Hsi  before  conversion. 

Townsend,  William  John.  Robert  Morrison.  Illustrated,  554x7^2,  pp.  160. 
n.  d.  Revell.  75  cents. 

Useful  sketch  of  a great  pioneer,  the  centennial  of  whose  arrival  will  be  cele- 
brated in  China  in  1907. 

^Williams,  S.  Wells.  The  Middle  Kingdom.  2 vols.  Illustrated,  map,  6j4x 
9,  pp.  xxv,  836;  xii,  775.  1883.  Scribner.  $9.00. 

Still  remains  by  far  the  most  valuable  general  work  on  China;  written  by  Amer- 
ica’s foremost  Sinologue;  encyclopedic,  though  not  so  in  form. 


BIBLIOGRAPHY 


675 


INDIAN  EMPIRE  AND  CEYLON 

*B Aden- Powell,  B.  H.  The  Origin  and  Growth  of  Village  Communities  in 
India.  SX73A>  PP-  vii,  155.  1899.  Scribner.  $1.00. 

Technical  study  of  the  subject  by  a very  high  authority;  recommended  to  Indian 
missionaries  who  wish  to  understand  the  village  system  and  who  cannot  get  the 
author’s  full  work  on  the  same  theme. 

Barnes,  Irene  H.  Behind  the  Pardah.  Illustrated,  5^x8,  PP-  264.  1897. 

Marshall  Brothers.  2s.  6d. 

Though  the  story  of  the  Church  of  England  Zenana  Mission’s  work,  it  is  of  in- 
terest to  those  desiring  to  know  the  life  experiences  of  India’s  girls  and  women 
and  the  exact  methods  used  to  evangelize  and  train  them. 

Beach,  Harlan  P.  India  and  Christian  Opportunity.  Illustrated,  map,  5x 
7Y2,  PP-  viii,  308.  1904.  Student  Volunteer  Movement.  50  cents. 

“No  small  book  can  be  named  which  will  give  the  information  supplied  here; 
and  there  is  no  book,  large  or  small,  that  attempts  to  cover  the  whole  of  India  as 
this  does.”  An  unusually  full  study  class  text-book:  valuable  statistics. 

♦Bunker,  Alonzo,  Soo  Thah.  Illustrations,  5A^7H,  PP-  280.  1902.  Revell. 
$1.00. 

True  story  by  a veteran  missionary  of  Soo  Yah,  giving  a graphic  view  of  the 
daily  life  of  heathen  Hillmen,  the  entrance  of  the  Gospel,  and  its  transforming 
results. 

♦Carmichael,  Amy  Wilson.  Things  as  They  Are:  Mission  Work  in  South- 
ern India.  Illustrated,  5J4x8,  pp.  xvi,  303.  n.  d.  Revell.  $1.00. 

The  strongest  piece  of  realistic  writing  in  Indian  missionary  literature;  illustra- 
tions and  subscripts  most  unusual;  depressing  because  only  the  darkest  side  is 
portrayed. 

Chamberlain,  Jacob.  In  the  Tiger  Jungle.  Illustrated,  5 Ax73A,  PP-  218. 
1896.  Revell.  $1.00. 

The  Cobra’s  Den.  Illustrated,  5J4x7M»  PP-  270.  1900.  Revell.  $1.00. 

Both  of  the  foregoing  are  well-told,  interesting  stories  of  mission  work,  in  the 
earlier  days  for  the  most  part;  valuable  for  stimulating  interest  in  missions  at 
home,  particularly  among  the  young. 

Cochrane,  Henry  Park.  Among  the  Burmans.  Illustrated,  514x8,  pp.  281. 

1904.  Revell.  $1.25. 

Gives  a true  picture  of  Burmese  religions,  superstitions,  and  customs  as  seen  in 
the  common  life.  Missionary  work  is  clearly  and  encouragingly  described  also. 

Curtis,  William  Eleroy.  Modern  India.  Illustrations,  map,  6x9,  pp.  513. 

1905.  Revell.  $2.00. 

A keen  journalist’s  letters  describing  his  travels;  gives  a general  knowledge  of 
the  Empire;  little  said  about  missions,  though  the  author  is  sympathetic. 

Denning,  Margaret  B.  Mosaics  from  India.  Illustrated,  5^x8J4»  PP-  296. 
1902.  Revell.  $1.25. 

Familiar  talks  about  India,  its  peoples,  customs,  calamities,  religions;  written  by 
a missionary  to  “inspire  pity,  sympathy,  admiration,  love.” 

Dyer,  Helen  S.  Pandita  Ramabai.  Illustrated,  5j£x734>  PP-  170.  1900. 

Revell.  $1.25. 

Story  of  the  best-known  Indian  woman  from  her  childhood  to  1900;  intended  as  a 
record  of  answered  prayers  and  fulfilled  promises  in  connection  with  child  widow 
rescue  work  and  famine  relief. 

Fuller,  Mrs.  Marcus  B.  The  Wrongs  of  Indian  Womanhood.  Illustrated, 
5 AxjYa,  PP-  301.  1900.  Revell.  $1.25. 

Description  and  discussion  of  these  wrongs  in  the  desire  to  find  a missionary 
remedy;  fuller  than  ordinary  in  its  scope. 

Guinness,  Lucy  E.  Across  India  at  the  Dawn  of  the  20th  Century.  Illus- 
trated, 7J4x g]/2,  pp.  260.  1898.  Revell.  $1.50. 

Impressionistic  account  of  a brief  journey  by  one  deeply  touched  by  India’s  need; 
unique  in  its  illustrations,  many  diagrams,  and  sketch  maps. 

Harband,  Beatrice  M.  Daughters  of  Darkness  in  Sunny  India.  Frontispiece, 
5^x7^,  pp.  302.  1903.  Revell.  $1.00. 

In  story  and  conversation  the  true  record  of  some  of  the  sufferings  of  India’s 
women  are  effectively  set  forth  in  order  to  awaken  Christian  sympathy;  lacks  an 
account  of  changes  wrought  in  these  same  lives  by  Christianity. 


676 


APPENDIX  A 


♦Holcomb,  Helen  H.  Men  of  Might  in  India  Missions.  Illustrated,  5^4x8, 
pp.  352.  1901.  Revell.  $1.25. 

Lives  of  thirteen  famous  missionaries  of  various  nationalities  and  ranging  from 
the  first  Protestant  missionary  to  Dr.  Kellogg,  who  died  in  1899;  selection  is  good, 
emphasis  satisfactory,  and  treatment  fairly  full. 

Hopkins,  S.  Armstrong.  Within  the  Purdah.  Illustrated,  5?4x8,  pp.  248. 
1898.  Eaton  & Mains.  $1.25. 

Mrs.  Hopkins  describes  her  medical  work  among  high-class  Hindus  with  clear- 
ness, as  well  as  with  some  egotism;  much  material  other  than  medical;  of  interest 
to  Methodists  especially. 

♦Hume,  Robert  A.  Missions  from  the  Modern  View,  5J4x7J4>  PP-  292-  I9°5- 
Revell.  $1.25. 

Views  of  a famous  missionary  born  in  India  as  to  God  and  the  world,  the  rela- 
tion of  missions  to  psychology  and  sociology,  what  Christianity  and  Hinduism  can 
gain  from  each  other,  and  as  to  how  the  Gospel  should  be  presented  to  Hindus. 

♦Hunter,  William  Wilson.  A Brief  History  of  the  Indian  Peoples.  Map, 
5 J4x7J4>  PP-  2S6.  1897.  Clarendon  Press.  90  cents. 

The  late  Sir  William  Hunter  is  the  highest  authority  on  India,  and  this  volume 
is  a condensation  of  fuller  works  by  the  same  author,  notably  the  following  one; 
used  in  civil  service  examinations  by  British  Government. 

♦Hunter,  William  Wilson.  The  Indian  Empire:  Its  Peoples,  History,  and 
Products.  Map,  tables,  6j4x9,  pp.  852.  1893.  Smith,  Elder  & Co.  21s. 

Encyclopedic  account  of  historical  and  present-day  India  from  the  standpoint  of  a 
civilian;  most  authoritative  single  volume  on  the  Empire,  considering  its  scope. 

♦Jones,  John  P.  India’s  Problem,  Krishna  or  Christ.  Illustrated,  554x8^4, 
pp.  381.  1903.  Revell.  $1.50. 

Except  for  the  first  chapter,  the  book  is  wholly  devoted  to  the  Indian  religions, 
womanhood  of  India,  and  a full  discussion  of  missions  in  their  methods  and  prob- 
lems; extremely  valuable. 

Judson,  Edward.  Adoniram  Judson.  Illustrated,  5J4x7/4,  pp.  188.  1894. 

American  Baptist  Publication  Society.  90  cents. 

A concise  picture  by  his  son  of  the  life  and  work  of  one  of  America’s  most  famous 
missionaries,  the  apostle  to  Burma. 

Kakney,  Evelyn  S.,  and  Winifrede  W.  S.  Malden.  The  Shining  Land.  Il- 
lustrations, 5x7^4.  PP-  96.  n.  d.  Church  of  England  Zenana  Missionary 
Society.  6d.,  net. 

Gives  brief  accounts  of  a village  mission  and  of  school  work  in  beautiful  Kandy, 
Ceylon. 

Leitch,  Mary  and  Margaret  W.  Seven  Years  in  Ceylon.  Illustrated,  7J4x 
8J4,  pp-  vi,  170.  1890.  American  Tract  Society.  $1.25. 

One  of  the  very  few  volumes  on  Ceylon  written  from  a missionary  viewpoint; 
vivid,  effective,  but  discursive. 

♦Macdonel,  Arthur  A.  A History  of  Sanskrit  Literature,  SJ4x7J4,  PP-  472- 
1900.  Appleton.  $1.50. 

First  history  of  Sanskrit  literature  as  a whole;  necessarily  brief  in  its  treatment, 
which  is  supplemented  by  the  Bibliographical  Notes  appended  to  the  book;  indis- 
pensable to  an  understanding  of  India. 

♦Maxwell,  Ellen  Blackmar.  The  Bishop’s  Conversion.  Illustrated,  5J4-x 
7J4»  PP-  384-  1892.  Eaton  & Mains.  $1.50. 

Under  the  guise  of  fiction  this  former  missionary  gives  an  intimate  and  true  ac- 
count of  the  real  missionary  life,  with  the  object  of  furnishing  an  answer  to  critics 
of  Indian  missions;  not  strong  as  a novel. 

Messmore,  J.  H.  The  Life  of  Edwin  Wallace  Parker,  D.D.  Illustrated,  5J4 
x8,  pp.  333.  1903.  Eaton  & Mains.  $1.00. 

Life  of  the  Methodist  bishop  of  Southern  Asia,  told  from  the  Vermont  farm 
through  his  preparation  and  early  work  in  India  down  through  his  final  labors  as 
bishop;  written  with  the  Ep worth  League  in  mind. 

Russell,  Norman.  Village  Work  in  India.  Illustrated,  5/4x7J4>  PP-  251. 
1902.  Revell.  $1.00. 

Pen-pictures  from  a young  Canadian  missionary’s  experience  in  Central  India. 
Despite  fanciful  titles  gpd  wearisome  interweaving  pf  native  words  and  phrases,  if 
i?  very  fofcefu]. 


BIBLIOGRAPHY 


677 


♦Smith,  George.  Henry  Martyn,  Saint  and  Scholar.  Illustrations,  6x854, 
pp.  xii,  580.  n.  d.  Revell.  $1.50. 

Standard  life  of  the  most  spiritual  of  early  Indian  missionaries,  one  whose  life  has 
inspired  multitudes,  despite  its  occassional  morbidness;  gives  interesting  facts  con- 
cerning early  work  in  Persia. 

*Smith,  George.  The  Conversion  of  India.  554*8,  pp.  xviii,  258.  1893. 

Revell.  $1.50. 

Account  of  missions  in  India  from  193  A.D.  to  1893,  by  an  authority  on  India; 
condensed,  but  picturesque  and  emphatic  on  main  points;  last  chapter  and  appendix 
hardly  relevant. 

*Smith,  George.  The  Life  of  William  Carey,  D.D.  Illustrated,  554x854,  pp. 
389.  1887.  John  Murray.  7s.  6d. 

♦The  Life  of  Alexander  Duff,  D.D.,  LL.D.  Portrait,  5J4x8%,  pp.  383. 

1900.  Hodder  & Stoughton. 

These  two  lives — one  of  the  English  pioneer,  the  other  of  Scotland’s  most  famous 
educational  missionary  and  secretary — are  classics,  notwithstanding  their  length. 
Dr.  Duff’s  life  is  condensed  from  an  earlier  two-volume  edition. 

Thoburn,  J.  M.  India  and  Malaysia.  Illustrated,  65^x9,  pp.  566.  1896.  Eaton 
& Mains.  $1.50, 

Very  inclusive  in  its  range,  and  on  its  missionary  side  quite  full  a9  to  Methodist 
work;  arrangement  lacks  in  logic;  valuable  for  intending  missionaries. 

Thoburn,  J.  M.  Life  of  Isabella  Thoburn.  Illustrated,  5x754,  pp.  373-  1903. 
Eaton  & Mains.  $1.25. 

Intimate  account  by  her  brother  of  the  pioneer  in  woman’s  higher  education  in 
India,  founder  of  its  first  Christian  College  for  Women. 

Tuting,  Constance  E.  E.  A Christian  Home  in  the  Panjab.  Illustrations, 
5 x754,  pp.  60.  1905.  Church  of  England  Zenana  Missionary  Society.  6d., 
net. 

Story  of  a Sikh’s  conversion  and  of  the  transformed  home  and  useful  life  which 
resulted. 

Wilder,  Robert  P.  Among  India’s  Students.  4x7,  pp.  81.  1899.  Revell.  30 
cents. 

Vivid  portrayal  of  the  conditions — especially  the  temptations  and  difficulties  be- 
setting the  Indian  student — under  which  personal  work  is  done  for  the  student 
class. 

Wilson,  Mrs.  Ashley  Carus.  A Woman’s  Life  for  Kashmir:  Irene  Petrie. 
Illustrated,  554  x854,  PP-  xxii,  343.  1901.  Revell.  $1.50. 

Story  of  a richly  gifted  English  girl,  won  to  the  missionary  idea  and  gladly  giving 
her  brief  life  in  beautiful  ministry  to  the  girls  and  women  of  the  Himalayas. 


JAPAN  (INCLUDING  FORMOSA) 

Aston,  W.  G.  A History  of  Japanese  Literature.  5%x7 %,  pp.  xi,  408.  1899. 

Appleton.  $1.50. 

Best  summary  of  twelve  centuries  of  Japanese  literature  by  one  of  the  highest 
English  authorities;  invaluable  for  missionaries  to  Japan. 

♦Bacon,  Alice  Mabel.  Japanese  Girls  and  Women.  454x6%,  pp.  333.  1891. 

Houghton,  Mifflin  & Co.  $1.25. 

Written  by  one  who  for  years  had  the  best  opportunities  of  studying  her  subjects 
on  the  ground;  gives  an  excellent  view  of  all  phases  of  the  subject,  especially  the 
life  of  higher  class  women. 

♦Batchelor,  John.  The  Ainu  of  Japan.  Illustrated,  5%x8,  pp.  336.  n.  d. 

Revell.  $1.50. 

The  best  book  on  the  interesting  aborigines  of  Northern  Japan  by  the  best-known 
missionary  among  them. 

Batchelor,  J.  Sea  Girt  Yezo:  Glimpses  at  Missionary  Work  in  North  Japan. 

Illustrated,  6%x754,  pp.  viii,  120.  1902.  Church  Missionary  Society.  2s. 

Japanese  and  Ainu  missionary  work  vividly  described  by  the  foremost  authority 
on  the  Ainu.  Print,  pictures,  and  binding  make  it  most  attractive,  as  do  its  cir- 
cumstantial accounts  of  daily  life. 

Cary,  Otis.  Japan  and  Its  Regeneration.  Illustrated,  map,  5x7%,  pp.  iv,  150. 

1904.  Student  Volunteer  Movement.  50  cents. 

Brief  text-book  for  study  classes;  well  arranged  for  student  use;  statistics. 


678 


APPENDIX  A 


♦Chamberlain,  Basil  Hall.  Things  Japanese.  Fourth  Edition.  Map,  6x8)^, 
pp.  545.  1902.  John  Murray.  $4.00. 

Prof.  Chamberlain  is  the  foremost  English  authority  on  Japan.  The  book  is  ar- 
ranged in  alphabetical  order  with  full  index  of  less  important  items. 

♦Clement,  Ernest  W.  A Handbook  of  Modern  Japan.  Illustrated,  maps, 
5 lA^7lA,  PP-  xv,  395.  1903.  McClurg.  $1.40. 

Just  what  its  title  indicates,  and  written  by  a missionary  educator  of  Tokyo;  later 
than  Prof.  Chamberlain’s  work  and  fuller  on  missions. 

♦Clement,  Ernest  W.  Christianity  in  Modern  Japan.  Illustrations,  map, 
5)4x7 Ya,  PP-  xv,  205.  1905.  American  Baptist  Publishing  Society.  $1.00. 

Gives  a bird’s-eye  view  of  the  work  of  Christianity,  especially  since  1853-54;  in- 
cludes Roman  and  Greek  Catholic  work  and  that  of  the  various  Protestant  societies, 
the  work  of  auxiliary  agencies,  etc.,  thus  bringing  Ritter’s  work  down  to  date  and 
improving  upon  it. 

♦DeForest,  John  H.  Sunrise  in  the  Sunrise  Kingdom.  Illustrated,  map, 
5x7,  pp.  233.  1904.  Young  People’s  Missionary  Movement.  50  cents. 

Brief  and  interesting  text-book,  intended  primarily  for  young  people’s  classes; 
statistics. 

Griffis,  William  Elliot.  Dux  Christus.  Map,  5x7)4,  PP-  xiii,  296.  1904. 
Macmillan.  50  cents,  net. 

Text-book  intended  for  women’s  classes,  written  by  the  foremost  American  au- 
thority on  Japan. 

♦Griffis,  William  Elliot.  The  Mikado’s  Empire.  2 vols.  Illustrated,  5)4x 
8)4,  pp.  677.  1898.  Harper.  $4.00. 

The  standard  American  work  on  Japan  and  one  of  the  best  published;  encyclopedic 
in  its  range;  brought  up  to  date  from  1876  by  appended  chapters. 

♦Griffis,  William  Elliott.  Verbeck  of  Japan.  Illustrated,  5)4x8,  pp.  376. 
1900.  Revell.  $1.50. 

Life  and  work  of  the  most  influential  missionary  and  publicist  that  Japan  has 
had;  described  by  one  who  knew  him  and  his  work  very  well. 

♦Gulick,  Sidney  L.  Evolution  of  the  Japanese.  5)4x8)4,  pp.  xx,  463.  1905 
(4th  edition).  Revell.  $2.00. 

Incomparably  the  best  exposition  of  Japan’s  evolution  and  national  character,  as 
well  as  of  its  people,  that  has  been  published  in  any  Western  tongue. 

♦Hardy,  Arthur  Sherburne.  Life  and  Letters  of  Joseph  Hardy  Neesima. 
Illustrated,  5x8,  pp.  vi,  350.  1891.  Houghton,  Mifflin  & Co.  $2.00. 

The  most  satisfactory  life  of  Japan’s  foremost  Christian  educator;  written  by  the 
son  of  Neesima’s  American  benefactor,  who  thus  knew  him  intimately. 

♦Mackay,  George  Leslie.  From  Far  Formosa.  Illustrations,  maps,  5)4x8)4, 
pp.  346.  1895.  Revell.  $1.25. 

Occasionally  prosy,  yet  for  the  most  part  an  extremely  interesting  account  of  the 
achievements  and  thrilling  experience  of  Canada’s  missionary  hero  up  to  the  date  of 
publication;  a most  fruitful  life. 

Peery,  R.  B.  The  Gist  of  Japan.  Illustrated,  5)4x8)4,  PP-  324-  *897-  Revell. 
$1.25. 

Though  now  somewhat  superseded  by  later  works  that  are  less  sectional,  this  is 
still  a useful  account  of  Japan,  the  Japanese,  and  missionary  work  and  methods. 

Scherer,  James  A.  B.  Japan  To-day.  Illustrated,  5x7)4,  pp.  323.  1904. 

Lippincott.  $1.50. 

Young  Japan.  Illustrated,  5)4x7)4,  PP-  328.  1905.  Lippincott.  $1.50. 

President  Scherer  was  for  some  years  an  educator  in  Japan,  and  writes  from  a 
sympathetic,  Christian  point  of  view.  Former  volume  is  “a  random  portfolio  of 
views,  showing  contemporary  life”  under  every  ordinary  condition;  the  second  vol- 
ume tells  “the  unified  story  of  the  nation,”  especially  of  its  educational  develop- 
ment. 


KOREA 

1 

Bishop,  Isabella  Bird.  Korea  and  Her  Neighbors.  Illustrated,  map,  6x8)4, 
pp.  488.  1897.  Revell.  $2.00. 

Based  on  four  visits  of  an  experienced  world-traveler;  mainly  a record  of  journey- 
ing, but  with  encyclopedic  information  inserted,  which  is  made  available  by  a full 
index;  missionary  testimony  indirect,  but  valuable. 


BIBLIOGRAPHY 


679 

*Gale,  James  S.  Korean  Sketches.  Illustrated,  5x7J4.  PP-  2S6.  1898. 

Revell.  $1.00. 

The  most  readable  volume  on  Korea  and  trustworthy  withal.  Missions  are  only 
slightly  dealt  with;  the  people  and  their  daily  environment  are  the  themes. 

Gale,  James  S.  The  Vanguard.  Illustrated,  5J^x8,  pp.  320.  1904.  Revell. 

$LS°. 

The  story,  thinly  disguised  by  fiction,  of  actual  Korean  missionaries  and  Chris- 
tians, with  the  old  and  new  life  in  strong  and  interesting  contrast. 

Gifford,  Daniel  L.  Every-Day  Life  in  Korea.  Illustrated,  map,  5 
pp.  230.  1898.  Revell.  $1.25. 

The  best  brief  account  of  the  people,  their  history,  and  of  mission  work  among 
them,  though  somewhat  heavy  reading  and  not  up  to  date. 

Hall,  Rosetta  Sherwood.  The  Life  of  Rev.  William  James  Hall,  M.D.  Il- 
lustrated, 5%x.7lA,  pp.  421.  [1897.]  Eaton  & Mains.  $1.25. 

The  only  biography  of  a medical  missionary  to  Korea;  written  by  his  wife  and 
other  missionaries  of  the  Methodist  Board;  service  too  brief  to  have  accomplished 
great  things,  yet  the  years  were  well  spent. 

♦Underwood,  L.  H.  Fifteen  Years  Among  the  Top-knots.  Illustrated,  5^2x8, 
pp.  xviii,  271.  1904.  American  Tract  Society.  $1.50. 

While  Mrs.  Underwood  deals  largely  with  her  own  work  as  a Presbyterian  medi- 
cal missionary,  she  speaks  of  other  missions  and  workers  as  well.  Journeys,  some- 
times adventurous,  peeps  into  the  homes,  sketches  of  Christians,  inside  views  of  the 
palace  life,  etc.,  are  also  valuable. 


LEVANT,  ARABIA,  PERSIA 

Bird,  Mary  R.  S.  Persian  Women  and  Their  Creed.  Illustrated,  5 J4x7/4i 
pp.  viii,  104.  1899.  Church  Missionary  Society,  is. 

Clear  and  interesting  account  of  the  need  for  work  among  Mohammedan  women, 
the  methods  used,  and  the  encouragements  received. 

♦Curtis,  William  Eleroy.  To-day  in  Syria  and  Palestine.  Illustrations, 
map,  6x9,  pp.  529.  1903.  Revell.  $2.00. 

A well-known  journalist’s  account  of  what  an  unusually  keen  and  sympathetic  ob- 
server deems  of  public  interest;  written  on  the  ground  while  impressions  were 
vivid. 

♦Dwight,  Henry  Otis.  Constantinople  and  Its  Problems.  Illustrated,  5J4x 
8,  pp.  298.  1901.  Revell.  $1.25. 

This  city’s  relation  to  the  Empire,  questions  affecting  Mohammedanism,  Turkish 
women,  the  Eastern  Church  problem  and  that  arising  from  contact  of  East  and 
West,  schools  and  school  teachers  and  the  place  of  literature,  are  the  themes  ably 
discussed  by  Dr.  Dwight. 

Essery,  W.  A.  The  Ascending  Cross,  pp.  236.  1905.  Religious  Tract  So- 
ciety. 3s.  6d. 

“A  miniature  museum  of  three  small  courts  containing  specimens  of  the  aid,  in- 
fluence, and  success  attending  the  efforts  of  fifty  years”  of  the  Bible  Lands  Mis- 
sions’ Aid  Society. 

Gollock,  Minna  C.  River,  Sand,  and  Sun.  Illustrations,  6j4x8/4,  PP-  vii, 
84.  1906.  Church  Missionary  Society.  3s.  6d. 

Graphic  and  well  illustrated  story  of  Church  Missionary  Society  work,  especially 
that  for  women  and  girls  in  Cairo  and  vicinity. 

♦Hamlin,  Cyrus.  My  Life  and  Times.  Illustrations,  5/4x8,  pp.  538.  1893. 

Revell.  $1.50. 

Life  and  missionary  career  of  a most  versatile  and  inspiring  man;  a pioneer  in 
education — founder  of  Robert  College;  a famous  diplomat,  a leader  in  industrial 
missions,  and  of  exceptional  influence  with  the  natives  of  whatever  race. 

Jessup,  Henry  Harris.  Kamil  Abdul  Messiah,  a Syrian  Convert  from  Islam 
to  Christianity.  5x7,  pp.  156.  1898.  Westminster  Press.  $1.00. 

Interesting  story  of  a convert  who  labored  as  a missionary  in  Arabia  until  he  died, 
probably  from  poison,  two  years  after  his  conversion. 

Laurie,  Thomas.  Woman  and  the  Gospel  in  Persia.  5J4x7J4>  PP-  too.  1887. 
Revell.  30  cents. 

Abridgement  of  the  same  author’s  “Woman  and  Her  Saviour  in  Persia;”  mainly 
an  account  of  Fidelia  Fiske’s  life  and  labors. 


68o 


APPENDIX  A 


*Malcolm,  Napier.  Five  Years  in  a Persian  Town.  Illustrated,  map,  6x854, 
pp.  xv,  272.  1905.  E.  P.  Dutton  & Co.  $3.00. 

Particularized  sociological  and  religious  study  of  a central  Persian  town,  with  chap- 
ters on  missions;  discussion  of  religions  and  the  people  especially  helpful  to  mis- 
sionaries to  Persia. 

Tracy,  Charles  C.  Talks  on  the  Veranda  in  a Far-Away  Land.  Illustrated, 
5x754,  PP-  29 3.  1893.  Congregational  Publishing  Society.  $1.25. 

Chatty  account  of  missionary  work,  especially  methods,  in  Asiatic  Turkey;  writ- 
ten in  a realistic  style. 

Watson,  Andrew.  The  American  Mission  in  Egypt,  1854-1896.  Illustrated, 
map,  654x954,  pp.  484.  1897.  United  Presbyterian  Board  of  Publication. 

$1.50,  postpaid. 

Though  a history  of  a United  Presbyterian  Mission,  it  is  the  fullest  and  best  work 
on  missions  in  Egypt;  material  bearing  on  the  personnel  of  the  Mission  uninterest- 
ing to  the  general  reader. 

Wheeler,  Mrs.  Crosby  H.  Missions  in  Eden.  Illustrated,  554  x7^4,  PP-  19 3- 

1899.  Revell.  $1.00. 

Glimpses  of  life  and  missionary  labor  in  the  Valley  of  the  Euphrates;  from  the 
viewpoint  of  woman’s  work. 

*Wilson,  S.  G.  Persian  Life  and  Customs.  Illustrations,  map,  5/4x8,  pp.  333. 
1895.  Revell.  $1.25. 

Written  after  fifteen  years  of  missionary  service  and  covers  very  satisfactorily  the 
wide  range  of  information  desired  by  friends  of  missions. 

*Zwemer,  S.  M.  The  Cradle  of  Islam.  Illustrations,  maps,  6x8 54,  PP-  434- 

1900.  Revell.  $2.00. 

The  best  book  by  far  on  Arabia  and  missions  there;  valuable  also  for  missionaries 
to  other  Moslem  lands. 


OCEANIA 

* Alexander,  James  M.  The  Islands  of  the  Pacific.  Illustrations,  maps,  6j4x 
S/4,  pp.  515.  1895.  American  Tract  Society.  $2.00. 

Sketch  of  the  people  and  missions  of  various  South  Sea  groups,  with  emphasis 
upon  the  transformation  wrought  by  missions. 

Brain,  Belle  M.  The  Transformation  of  Hawaii.  Illustrated,  554x7j4,  PP- 
193.  1898.  Revell.  $1.00. 

Story  briefly  told  for  young  people  of  the  change  from  heathenism  to  incipient 
statehood,  wrought  mainly  by  missions  of  the  American  Board. 

*Brown,  Arthur  Judson.  The  New  Era  in  the  Philippines.  Illustrations, 
maps,  5/4x8,  pp.  314.  1903.  Revell.  $1.25.  Paper-covered  edition,  with- 
out illustrations,  Student  Volunteer  Movement,  35  cents. 

Studies  of  the  Islands  made  on  the  ground  by  a missionary  secretary  of  keen  dis- 
cernment; excellent  from  various  points  of  view;  used  as  a study  class  text-book. 

Devins,  John  Bancroft.  An  Observer  in  the  Philippines.  Illustrations, 
map,  6x854,  PP-  416.  1905.  American  Tract  Society.  $2.00. 

A well-known  editor’s  racy  account  of  a trip  of  constant  interrogation  and  observa- 
tion in  the  Islands;  records  America’s  achievements  and  her  problems,  as  well  as 
those  of  Protestant  missions. 

Ellis,  James  J.  John  Williams,  the  Martyr  Missionary  of  Polynesia.  Illus- 
trations, map,  5x754,  pp.  160.  n.  d.  Revell.  75  cents. 

“A  man  who  has  achieved  for  himself  deathless  fame”  described  in  the  process; 
all  the  more  interesting  because  of  his  versatility  and  his  adventurous  life  and  sad 
death. 

Gordon-Cumming,  C.  F.  At  Home  in  Fiji.  Illustrations,  map,  5/4x8,  pp. 
365.  1889.  Armstrong.  $1.25. 

A talented  author,  who  has  spent  much  of  her  life  in  travel,  tells  largely  through 
her  letters  of  life  and  exeperiences  of  travel  in  the  Islands,  with  many  sidelights  on 
missionary  work. 

*Lovett,  Richard.  James  Chalmers : His  Autobiography  and  Letters.  Illus- 
trations, maps,  5-14x854,  PP-  511.  n.  d.  Revell.  $1.50. 

Standard  life  of  one  of  the  most  famous  and  fearless  of  missionaries  to  South  Sea 
cannibals,  by  whose  hands  he  was  murdered  in  1901. 


BIBLIOGRAPHY 


68 1 

*Lumholtz,  Carl.  Among  Cannibals.  Illustrations,  maps,  6x8j4>  pp.  xx, 
395.  1889.  Scribner.  $2.50. 

Record  of  four  years’  travel  and  research  by  a Norwegian  specialist  in  Australia, 
especially  among  the  Queensland  aborigines,  most  of  whom  still  belong  to  the 
Stone  Age. 

Page,  Jesse.  Bishop  Patteson.  Illustrations,  map,  5x734,  pp.  160.  n.  d.  Re- 
vell.  75  cents. 

The  story  of  one  of  the  most  cultured  of  British  missionaries  who  gave  his  life 
and  finally  his  blood  to  the  manifold  ministry  of  the  Melanesians. 

*[Paton,  James.]  John  G.  Paton,  Missionary  to  the  New  Hebrides.  Illus- 
trations, map,  534x8,  pp.  886.  1898.  Revell.  $1.50. 

Life  up  to  i8g8  of  one  of  the  most  simple,  saintly,  and  brave  of  modern  mission- 
aries, who,  after  being  in  deaths  oft,  still  survives. 

*Stuntz,  Homer  C.  The  Philippines  and  the  Far  East.  Illustrations,  maps, 
514x8,  pp.  514.  1904.  Jennings  & Pye.  $1.75. 

Based  upon  a larger  experience  and  first-hand  knowledge  of  the  land,  peoples,  and 
missionary  work  in  the  Islands  than  any  other  volume;  valuable  also  from  the  point 
of  view  of  governmental  policies. 

*Yonge,  Charlotte  Mary.  Life  of  John  Coleridge  Patteson,  Missionary 
Bishop  of  the  Melanesian  Islands.  2 vols.  Portraits,  534x734,  pp.  xii,  370, 
41 1.  1894.  Macmillan.  $3.00. 

Standard  life  of  one  of  Britain’s  finest  spirits,  who  illustrates  better  than  almost 
any  other  man  the  humility,  versatility,  attractiveness,  scholarship,  and  spirituality 
of  the  missionary  calling. 

SIAM  AND  LAOS 

*Curtis,  Lillian  Johnson.  The  Laos  of  North  Siam.  Illustrated,  5J4x8, 
pp.  xxix,  338.  1903.  Westminster  Press.  $1.25. 

First  full  treatment  of  the  little-known  and  most  interesting  Laos;  written  by  one 
who  traveled  and  labored  among  them  for  four  years;  account  of  mission  work  there 
especially  valuable  for  Presbyterians. 

Fleeson,  Katharine  Neville.  Laos  Folk-Lore  of  Farther  India.  Illustra- 
tions, 5 x7l4,  pp.  153.  1899.  Revell.  75  cents. 

Classified  collection  of  tales,  fables,  riddles,  parables,  and  proverbs  rendered  into 
English  by  a sympathetic  missionary  as  an  interpretation  of  the  Laos. 

Siam  ar.d  Laos  as  Seen  by  Our  American  Missionaries.  Illustrations,  map, 
5 x7J4,  pp.  552.  1884.  Presbyterian  Board  of  Publication,  Philadelphia. 

$1.50. 

Collection  of  articles  upon  nearly  every  topic  germane  to  a missionary  volume, 
written  by  missionaries  of  the  Presbyterian  Board;  not  up  to  date. 


THE  JEWS 

Gidney,  W.  T.  The  Jews  and  Their  Evangelization.  4J4x7,  pp.  xvii,  121. 
1899.  Student  Volunteer  Missionary  Union,  London.  20  cents. 

Study  class  text-book  written  by  a specialist,  giving  salient  facts  concerning  the 
Jews  of  every  period,  as  well  as  an  account  of  missions  among  them. 

*Thompson,  A.  E.  A Century  of  Jewish  Missions.  Illustrations,  5x734,  pp. 
286.  1902.  Revell.  $1.00. 

Though  marked  by  many  misstatements,  this  is  the  most  readable  and  generally 
satisfactory  brief  volume  on  the  subject. 

Wilkinson,  John.  “Israel  My  Glory.”  6x834,  pp.  xvi,  310.  1892.  Mildmay 
Mission  to  the  Jews’  Book  Store. 

Fifth  edition  of  a work  by  the  veteran  British  worker  among  the  Jews;  largely  an 
exposition  of  Scriptures  bearing  on  the  Jews,  with  some  account  of  difficulties  and 
prospects  of  the  work  among  them. 


APPENDIX  B 


ORGANIZATION  OF  THE  CONVENTION 


Chairman 

Vice  Chairman 
General  Secretary  . 
Secretaries  of  the  Convention 


Business  Committee 
Convention  Quartette 


Organist 

Educational  Exhibit  Committee 

Press  Committee 
Editor  of  the  Report 
Official  Stenographers  . 

Committee  on  Ushers 
Transportation  Committee 


John  R.  Mott 

J.  Ross  Stevenson 

F.  P.  Turner 

J.  E.  Knotts 

T.  B.  Penfield 

P.  A.  Conard,  Statistics 

C.  L.  Boynton,  Statistics 

W.  S.  Corlis,  Section  Conferences 

C.  C.  Michener,  Chairman 

E.  W.  Peck 

C.  M.  Keeler 

P.  H.  Metcalf 

Paul  Gilbert 

Bessie  Trawick 

H.  P.  Beach,  Chairman 

R.  E.  Diffendorfer,  Director 

C.  H.  Fahs,  Chairman 

H.  P.  Beach 

Nellie  M.  Wood 

Roy  E.  Fuller 

E.  W.  Hearne,  Chairman 

H.  P.  Andersen,  Chairman 


Chairmen  of  Simultaneous  Meetings  : 

Vine  Street  Christian  Church  . C.  V.  Vickrey 

First  Presbyterian  Church  . . E.  D.  Soper 


SECTION  CONFERENCES 


Africa 

Burma,  Ceylon,  Siam  and  Laos 
China  ...... 

India 

Japan  and  Korea 
Latin  America  .... 
Mohammedan  World 
Educational  Missions 
Evangelistic  Missions 
Medical  Missions 


S.  H.  Chester,  Chairman 
J.  H.  Safford,  Secretary 
F.  P.  Haggard,  Chairman 

B.  J.  Woodmansee,  Secretary 
H,  P.  Beach,  Chairman 

W.  C.  Isett,  Secretary 
David  MeConaughy,  Chairman 
Carl  Smith,  Secretary 

R,  E.  Speer,  Chairman 

C.  W.  Inglehart,  Secretary 
J.  B.  Rodgers,  Chairman 
W.  A.  McKnight,  Secretary 

S.  M.  Zwemer,  Chairman 
Paul  Earnhardt,  Secretary 
W.  I.  Chamberlain,  Chairman 
J.  H.  Safford,  Secretary 

R.  E.  Speer,  Chairman 
C.  W.  Inglehart,  Secretary 
F.  A.  Keller,  Chairman 
Paul  Earnhardt,  Secretary 


APPENDIX  B 


683 


Conference  of  Editors 

Conference  of  Professors  and  In- 
structors in  Colleges  . 

Conference  of  Leaders  of  Young 
People’s  Societies 

Conference  of  Professors  and  In- 
structors in  Theological  Semi- 
naries   

Conference  of  Laymen 

Conference  on  Missionary  and  Bi- 
ble Training  Schools  . 

Conference  of  Pastors 


Silas  McBee,  Chairman 
W.  C.  Isett,  Secretary 

E.  C.  Moore,  Chairman 
B.  G.  Woodmansee,  Secretary 

H.  W.  Hicks,  Chairman 
E.  D.  Soper,  Secretary 


J.  Ross  Stevenson,  Chairman 
T.  B.  Penfield,  Secretary 
H.  B.  F.  Macfarland,  Chairman 
David  McConaughy,  Secretary 

Elmore  Harris,  Chairman 
J.  E.  McCulloch,  Secretary 
J.  Ross  Stevenson,  Chairman 
T.  B.  Penfield,  Secretary 


GENERAL  CONVENTION  COMMITTEE 
Chairman,  Major  E.  B.  Stahlman 

Executive  Secretary,  W.  J.  Southam,  representing  the  Student  Volunteer 
Movement,  New  York 

Executive  Committee 
John  H.  De  Witt,  Chairman 

E.  B.  Stahlman  W.  R.  Cole  G.  M.  Neely 

J.  H.  Kirkland  A.  H.  Robinson  C.  F.  Frizzell,  Treasurer 


Committee  on  Assignment  of  Del- 
egates to  Homes  . 

Ministers’  Committee 
Ladies’  Committee  . 

Students’  Committee 
Reception  Committee 


S.  W.  McGill,  Chairman 
W.  M.  Anderson,  Chairman 
Mrs.  W.  M.  Woolwine,  Chairman 
A.  C.  Hull,  Chairman 
W.  W.  Crutchfield,  Chairman 


APPENDIX  C 

STATISTICS  OF  THE  CONVENTION 


Student  Delegates 3090 

Presidents  and  Faculty  Members  of  Educational  Institutions  . . 320 

Out-of-College  Volunteers  and  Missionaries  Under  Appointment  . 82 

Fraternal  Delegates  . 6 

Officers  of  National  and  State  Young  People’s  Movements  . . 24 

Secretaries  of  Young  Women’s  Christian  Associations  ...  38 

Secretaries  of  Young  Men’s  Christian  Associations  ....  72 

Secretaries  and  Other  Representatives  of  Foreign  Boards  and  Soci- 
eties   153 

Foreign  Missionaries  (26  countries) 156 

Editors  and  Press  Representatives 62 

Speakers 60 

Executive  Committee  and  Secretaries  of  the  Student  Volunteer  Move- 
ment   15 

Officers  of  the  Convention 41 

Guests  and  Special  Delegates 227 


4346 

Deduct  for  Delegates  Counted  more  than  Once  . . . in 


Total  Delegates 4235 

Total  Number  Institutions  Represented 716 


684 


INDEX 


INDEX 


When  a letter  or  letters  follow  a page  nr 
of  the  page  referred  to.  Thus,  “a”  means  th; 
ter  of  the  page,  “b”  on  the  second  quarter, 
lower  quarter  of  the  page. 


A 

Abolition  of  old  form  of  examinations  in 
China,  2iocd. 

Aborigines  of  China,  34obc;  of  Mexico  and 
South  America,  420c. 

Abraham,  179b. 

Abyssinia,  288d. 

Achievements  of  missions,  6173b. 

Acts  and  missions,  the  Book  of,  583d,  586a. 

Adiaphora,  65c. 

Admiral,  concerning  missionaries,  testi- 
mony of  a British,  215a. 

“Adveniat  Regnum  Tuum,”  Scandinavian 
Volunteer  organ,  6gd. 

Adventures  of  a missionary,  291-296. 

Advertising,  value  of  religious,  596cd. 

Afghanistan’s  Moslems,  462c. 

Africa:  Opportunity  for  work  in,  203-209; 
missionary  work  in,  287-305;  outlet 
for  the  poor  of  Scotland,  2god ; Dr.  Shep- 
pard’s characterization  of,  29id;  Islam  in, 
458-461. 

African:  languages  deficient  in  words  for 
love,  90c;  superstition,  207cd;  women’s 
condition,  256cd;  characteristics  of,  28gcd; 
types  of,  302abcd. 

Aga  Khan  and  education,  455cd. 

Agganita  of  Buddhism,  327a. 

Aglipayan  Church,  202c. 

Ahoms,  310c. 

Aim  of  missionary,  123d,  124a;  of  woman’s 
missionary  work,  26scd. 

Albania,  missions  in,  449abc. 

Albanian’s  appeal  to  American  Board,  442d, 
443ab. 

Albany  church  and  prayer  for  missions, 
359d,  360a. 

Alexander,  A.  J.  A.  Address  on  “The 
Layman’s  Part  in  Furthering  the  Finan- 
cial Support  of  Missions,”  630-633;  Lay- 
men should  study  fields  and  needs,  630, 
631 ; if  able,  should  support  missiona- 
ries, 631;  correspondence  with  those  on 
field,  631;  an  aid  to  prayer  for  missiona- 
ries, 632;  providing  a missionary’s  sal- 
ary, 632;  sharing  missionary’s  salary,  632. 

Alexander,  Archbishop,  poem  quoted, 
1843b,  282b. 

Alexandria  Seminary’s  missionary  gradu- 
ates, 55icd;  secret  of  missionary  spirit, 
552ab. 

Aligarh  College  ideals,  455cd. 

Allen  in  Korea,  Dr.,  504a,  516b. 

Alphabet  in  Africa,  teaching  the,  294d. 

Am  I my  sister’s  keeper?  256-259. 

Ambition:  to  make  the  most  of  life,  252ab; 
wrong  ambitions  to  be  sacrificed,  255b; 
surrendered  to  God,  26ibc. 

Ameer  Ali  quoted,  454bc. 

Ament,  Dr.,  248a. 

American  and  Canadian  Volunteer  Move- 
ment, 70b. 

American  Bible  Society  in  Japan,  402,  403; 
securing  a contribution  for,  6nab. 


neral,  they  approximately  indicate  the  part 
the  reference  is  found  on  the  upper  quar- 
“c”  on  the  third  quarter,  and  “d”  on  the 


American  Board:  work  in  West  Central 
Africa,  298,  299;  in  Ceylon,  317-322. 

American  Catholics  approve  Protestant 
work  in  Philippines,  42M. 

American  Christians’  opportunity  in  Latin 
America,  436d,  437a. 

American  College  for  Girls,  Constantino- 

1 pie,  450a. 

American  Tract  Society,  6nac. 

Ancestors,  rude  notions  of  propriety  among 
our,  usd,  n6ab. 

Anderson,  W.  B.  Address  on  “Signs  of 
Spiritual  Awakening  in  India,”  367-370; 
New  Vision  of  God,  367,  368;  great  tide 
of  prayer,  368;  native  Church  convicted 
of  sin,  368,  369;  presence  of  the  Spirit 
in  the  Indian  Church,  369,  370;  relation 
of  American  Church  and  volunteers  to, 
369,  370. 

Andover  Seminary,  548c. 

Animists  in  India,  38id;  illiterate,  524d. 

“Anno  Domini,”  a painting  typical  of  the 
Far  East,  215b. 

Annotated  bibliography  of  missionary 
books:  See  Appendix  A,  Bibliography. 

Anti-foreign  spirit  in  South  China,  338c. 

Antiquated  missionary  literature,  169c. 

Aos,  the,  312a. 

Apathy  at  home  discouraging,  missionary, 
i56bc. 

Apologetic  literature  for  Mohammedans, 
222a. 

Apologetics  aided  by  Movement,  48cd. 

Apostolic  conception  of  the  Church,  21a; 
view  of  non-Christian  religions,  87d. 

Appeal:  of  China’s  women,  347-350;  of  In- 
dia, 385-388;  of  Mohamedan  to  American 
Board,  442d,  443ab. 

Appeal  to  life,  China’s,  362,  363. 

Aptitude  insufficient,  583a. 

Arab  slave-dealers,  256a. 

Arabia.  See  Zwemer,  Mrs.  S.  M. 

Arabian  missions,  history  of,  46sbc. 

Archbishop  of  Canterbury  quoted,  53a. 

Argentine  Republic,  201b. 

Argument  for  student  giving,  56ybc. 

Armory,  seminary  should  be  candidate’s, 
549d,  550a. 

Armstrong,  General,  645a. 

Army  officers  in  Brazil  active  Christians, 
432b. 

Arthington,  Robert,  3i2d. 

Articles  helpful  to  missions,  kind  of,  591- 
595- 

Arupa  of  Buddhism,  327b. 

Aryan  race,  310c. 

“Ascent  Through  Christ”  quoted,  98cd. 

Ashanti,  soldiers  in,  25od,  251a. 

Asheville  Conference,  653c. 

Assam  as  a mission  field,  309-313;  nature 
of  work  in,  330b;  growth  of  Christianity 
in,  383a. 

Athletes  prominent  in  missions,  73d. 

At-one-ment,  84d. 


INDEX 


689 


Attractiveness  of  love,  229b;  of  medical 
work,  soicd. 

Augustine:  quoted,  6b,  7c;  prayer  of,  7c. 
Australasian  Volunteer  Movement,  53c. 
Authority  of  Jesus  Christ,  supreme,  233- 
240. 

Autonomy  soon  probable  in  the  Chinese 
Church,  214a. 

Auxiliaries  in  mission  work,  475.d; 
Awakening  in  India,  signs  of  spiritual,  367- 
370- 

Azariah,  V.  S-,  387c. 


B 


Babis  in  Bagdad,  meeting  of,  222c. 

Balfour,  Premier,  289d. 

Baluchistan’s  Moslems,  462c. 

Banyan  tree,  Mt.  Holyoke  likened  to  a, 
57id,  572a. 

Baptism  the  proof  of  Christianization,  6sd. 

Baptist  missionary  in  Philippines,  203a. 

Baptist  Missionary  Union  in  Western 
China,  34od. 

Barber,  B.  R.  Address  on  “The  Students 
of  India,”  190-192;  number  of  Indian  stu- 
dents, 190;  work  among  them,  190,  191 ; 
Calcutta  students,  191 ; those  in  Ceylon, 
191 ; Christian  organization  of,  191 ; estab- 
lishment of  native  missionary  society, 
191 ; revival  fires  burning  in  India,  191, 
192.  Address  on  “The  Educated  Moslems 
of  India,”  453-458:  Number  in  Bengal, 
453;  their  present  condition,  453,  454;  edu- 
cation a strong  factor  in  the  work,  454- 
456;  forms  of  opposition,  456,  457;  signs 
of  ultimate  triumph,  457,  458. 

Barton,  J.  L.  Address  on  “Intellectual 
Equipment  and  Continual  Growth  Indis- 
pensable to  Largest  Success  in  Mission 
Work,”  108-114;  Spiritual  qualifications 
presupposed,  108;  intellectual  equipment 
necessary  because  religion  is  apprehended 
mentally,  109;  makes  intellectual  demands 
upon  the  believer  who  practices  it,  109; 
propagation  requires  intellectuality,  109; 
preacher  must  know  his  own  religion, 
109-110;  must  understand  needs  of  those 
to  whom  he  preaches,  no;  must  know 
their  thoughts  and  beliefs,  no;  success- 
ful missionaries,  not  college  graduates, 
no  exceptions  to  rule,  no;  ten  phases  of 
the  missionary  message,  111-113;  many- 
sided  mind  of  Jesus,  113;  intellectual  re- 
quirements demanded  by  boards,  113,  114; 
God  demands  only  the  best,  114.  Ad- 
dress on  “Islam  in  the  Levant,”  441-443. 
Its  extent,  441;  Moslem  view  of  Oriental 
Churches,  441 ; gradual  change  in  this 
view,  441,  442;  Christian  books,  442;  walls 
beginning  to  crumble,  442;  appeal  of  Al- 
banian Mohammedan,  442,  443.  Address 
on  “Theological  Training  Schools  in 
Mission  Lands,”  533-536:  Evolution  of 
missionary  theological  seminaries,  533; 
need  for  native  pastors,  533;  must  be 
trained  by  missionaries,  534;  high  grade 
of  graduates,  534;  teaching  in  these  semi- 
naries a test  of  missionary  ability,  534, 
535 ; questions  asked  in  classes,  535;  a 
comparison,  535,  536;  theological  train- 
ing for  native  women,  536;  “monkey  and 
cat  theology,”  536. 

Base  important  in  missions,  home,  I55cd. 

Battak  nation,  324d. 

Batticotta  Seminary,  3i8d,  319a. 

Battle  of  King’s  Mountain,  638c. 

Beach,  H.  P. : Work  in  the  Educational 
Department,  46c;  aids  young  people’s  and 
women’s  mission  study  work,  47bc.  Ad- 
dress on  “Efficiency  is  limited  and  the 
Kingdom  is  Retarded  by  Violating  Rea- 
sonable Standards  of  Taste  or  Propriety,” 
114-122:  Mules  in  a china  shop,  113-115; 
postulates  concerning  propriety,  115;  de- 


grading customs  of  our  ancestors,  116; 
violations  of  propriety  in  the  missionary’s 
home,  116,  117;  on  the  street,  117,  118; 
verbal  sins  against  propriety,  118,  119; 
formal  calls,  120;  functions  and  other 
special  demands  of  propriety,  120;  offend- 
ing against  religious  ideas,  120,  121 ; sug- 
gestions as  to  avoiding  such  mistakes, 
121 ; necessity  of  sympathy  with  non- 
Christian  peoples,  121 ; Confucius  and 
Paul  on  propriety,  121,  122. 

Beattie,  Dr.,  quoted,  213c. 

Beggar  woman,  a Chinese,  5i2bc. 

Beirut  College,  464c,  631a. 

Belgium,  King  of,  292b. 

Beliefs  essential  to  missionary  success, 
55ob. 

Beneficence  of  missionaries,  22b. 

Benga  word  for  “bless,”  n8d. 

Bengal:  Growth  of  Christianity  in,  383a; 
revivals  in,  457d. 

Bengal  Missionary  Union,  191c. 

Benson,  Archbishop,  quoted,  10c. 

Berlin  Academy  of  Science,  charter  of,  6qd, 
65  a. 

Bible:  Teachings  concerning  Christ’s  own- 
ership, 29bc;  the  missionary  call,  246cd; 
attractive  to  Orientals,  342a;  floating  in 
Nagasaki  harbor,  402c! ; practically  un- 
known in  South  America,  4i7d;  Persians 
desire  to  hear  the,  444a;  Arabian  women 
afraid  of,  447ab;  text-book  for  training 
evangelists,  4.86d,  487a;  text-book  in  mis- 
sion institutions,  537d;  value  in  mis- 
sionary training,  581b. 

“Bible  a Missionary  Book,”  Horton’s,  545a. 

Bible  classes  in  Japanese  schools,  4040!. 

Bible  Study  Department’s  achievements, 
6iab. 

Bible  study  in  the  missionary’s  prepara- 
tion, 585,  586. 

Bible  training  schools,  conference  of,  581- 
586. 

Bible  societies  in  Japan,  402,  403,  406a. 

Bibliography  of  literature  at  Nashville  Con- 
vention. See  Appendix  A,  Bibliography. 

Biographies  of  missionaries.  See  Appendix 
A,  Bibliography. 

Births  in  China,  507c. 

Bishop  in  Philippines,  Catholic,  489d,  490a. 

Bishop’s  testimony  concerning  Chinese, 
Mrs.,  349b. 

Blackwood,  Sir  Arthur,  243d,  244a. 

Blantyre  Mission,  301a. 

Bless,  Benga  word  for,  n8d. 

Blind  groping  of  non-Christian  religions, 
97a. 

Bliss,  Miss  Anna,  570a. 

“Blue  Book  of  Missions,”  421b. 

Boards  require  intellectual  candidates, 
113d. 

Body  taught  by  missionaries,  care  of,  me; 
influenced  by  mind,  io6bc. 

Bokhara  Moslems,  463a. 

Bolivia,  201b;  work  in,  434d-435c. 

“Bombay  Guardian”  quoted,  5id,  52a. 

Bonar’s  wife,  Dr.  Andrew,  127c. 

Bondage  of  Japanese  women,  early,  398c. 

Books  for  study  of  Buddhism,  330cd. 

Books  on  missions.  See  Appendix  A,  Bib- 
liography. 

Boone,  Dr.  W.  J 551c. 

Boxer  Uprising,  87a,  349cd,  354c,  355d. 

Boycott  of  Americans  in  China,  339a. 

Boycotting  mission  schools,  Moslem,  456c. 

Brahman’s  view  of  different  religions, 

I33cd. 

Brainerd,  David,  123a,  t25c. 

Bradt,  C.  E.  Address  on  “Financial  Pos- 
sibilities of  a Church,”  606-609;  Church 
as  a whole  rich,  606;  if  poor,  the  mis- 
sionary obligation  still  remains,  606,  607; 
resources  practically  unlimited,  607;  large 
gifts  to  missions  depend  on  right  relation 
to  Jesus,  608;  God’s  law  and  love,  609. 

Bradwardine  quoted,  i28bc. 


690 


INDEX 


Brahma  Somaj,  98b. 

Brayton,  Mr.  and  Mrs.,  3150. 

Brazil,  religion  in,  4i8d. 

Brazilian  Indians,  116a;  Brazilian  Presbyte- 
rian Church,  201b;  woman  convert, 
433abc;  women,  423d,  426a. 

Breaches  of  propriety,  115-122. 

Breadth  of  ministry  aided  by  mission 
study,  6o4cd. 

Brethren,  Society  of  the,  548c. 

Bridging  a river  in  Civil  War,  i66d. 

Bridgman,  Dr.,  a secretary  of  Embassy, 
140b. 

Bridgman,  H.  A.,  remarks  in  Editors’  Con- 
ference, 600. 

Britain’s  helpful  influence  in  Africa,  20jbc. 

British  and  Foreign  Bible  Society,  449d. 

British  Central  Africa,  mission  work  in, 
299-305. 

British  vs.  American  education,  s64d,  565a. 

British  influence  in  Central  Africa,  303c. 

British  Volunteer  Union,  53c. 

British  universities  of  missionary  origin, 
72d. 

Broad  character  of  woman’s  work,  266a. 

Broadus,  Dr.  John  A.,  quoted,  S46d. 

Brockman,  F.  S.,  work  among  young  peo- 
ple, 50c. 

Bronson,  Dr.,  311b. 

Brooks,  Phillips,  view  of  missions,  49ab;i 
Hindu  reform  movements,  p8b. 

Brotherly  love  taught  by  missionaries,  md. 

Brown  A.  J.  Address  on  “The  Unpreced- 
ented Opportunity  in  the  Far  East,”  209- 
215;  Numbers  involved,  209;  Japan’s 
emergence,  209,  210;  Korea’s  awakening, 
210;  progress  in  China,  210,  211;  the  Si- 
amese situation,  211;  Japanese  Church 
demands  autonomy,  211;  her  Christian 
statesmen,  211,  212;  missionaries  still 

greatly  needed  there,  212;  Korean  Church 
progress,  212;  training  of  Korean  Church, 
212,  213;  growth  of  Chinese  Church  de- 
spite Boxer  Uprising,  213;  strategic  time 
to  influence  Chinese  Church,  213,  214; 
Buddhist  traditions  helpful  to  missions 
in  Siam,  214;  a time  of  marvelous  oppor- 
tunity, 214;  heroism  of  missionaries  at 
the  front,  214,  215;  the  painting  “Anno 
Domini”  illustrative  of  the  Far  Eastern 
situation,  215.  Address  on  “The  Demand 
for  Missionary  Statesmanship,”  351-356: 
Christian  statesmanship  defined,  351; 
teachings  of  history,  351;  optimism,  351, 
352;  larger  significance  of  events,  352; 
scope  of  Christian  statesmanship,  352;  it 
demands  an  appreciation  of  the  Chinese 
position,  352-354;  should  discern  signs 
of  progress,  354;  calls  for  tactful  pressing 
of  Christian  work,  355;  calls  for  hopeful- 
ness, 355. 

Brown,  O.  E.  Address  on  “The  Impor- 
tance of  Giving  Mission  Study  a Promi- 
nent Place  in  the  Seminary  Program,” 
543-545 : Without  such  instruction  semi- 
naries do  not  do  their  duty  to  students, 
543;  must  be  part  of  the  regular  course, 
544;  a special  chair  of  missions,  544,  545; 
should  be  agitated  among  alumni  and 
friends,  545. 

Bruce,  heart  of,  4645,13. 

Bruce,  James,  203d. 

Buddha:  Not  a moral  ideal,  92c;  leading 
facts  of  his  life,  323d,  326ab. 

Buddhism:  Sterile  and  unprogressive,  8gd, 
9oab;  view  of  woman,  95c,  96c;  idea  of  a 
creator,  97a;  of  Southern  Asia,  325-330; 
losing  hold  on  educated  Japanese,  403d; 
inactive  in  Korea,  4iicd,  412a. 

Buddhist  monk  and  his  austerities,  i82d, 
183a. 

Buddhist  tradition  helpful  to  missions, 
214b. 

Bulgaria,  condition  in,  448d. 

Burma:  Judson’s  labors  in,  i3ibc;  col- 
lege in,  igid;  missions  in,  313-317. 


Burning  Bibles  in  Brazil,  4i7d. 

Burr,  Aaron,  I42d. 

Bushido  in  Japan,  403d. 

Business  of  Church  is  world-wide  evangeli- 
zation, 19-25. 

Business  training  in  missions,  i62c-i63a; 
business  men  helpful  in  mission  lands, 
i99C-2ooa;  business  men,  etc.,  in  Africa, 
27gd,  290c;  business  man’s  view  of  mis- 
sions, 623-625. 

Busy  missionaries,  danger  of,  124b. 

Butler,  Dr.  William,  6iobc. 


C 

Cady,  H.  O.  Address  on  “Prospects  in 
Western  China,”  339-342.  Northern  pair 
of  provinces,  338;  southwestern  provinces, 
340;  Ssfi-chvsan,  340;  Methodist  work,  341; 
Mohammedan  possibilities,  341 ; gateway 
to  Tibet,  341. 

Cain,  2$7bc. 

Cairo,  a Mohammedan  center,  297c;  con- 
vert from  Mohammedanism,  466d,  467a!). 

Calculations  concerning  world’s  evangeliza- 
tion, mechanical,  123a. 

Calcutta  students,  191b;  impure  women  of, 
37ic. 

Call:  To  foreign  field,  ideas  concerning, 
246ab;  to  mission  work,  232cd. 

Calls:  formal,  i2oab;  in  Persia,  482)30. 

Calvary  and  the  non-Christian  religions, 
99b. 

Cambridge  Inter- Collegiate  Christian 
Union,  243-245. 

“Cambridge  Seven’"  and  their  influence, 
68b,  245a. 

Cambridge  University:  Missionary  meet- 
ings, 73bc;  Prayer  Union,  73c;  Christian 
work  of  professors  in,  576-578. 

Campaign:  missions  a,  155b;  of  educa- 

tion needed  for  young  people,  646abc. 

Canadian  Methodists  in  Western  China, 

34od. 

Candidates  for  mission  fields  increased  by 
Movement,  number  of,  4id,  57ab. 

Candido  and  Marcelina,  story  of,  429b,  430b. 

Cane  carrying  in  China,  118a. 

Cannibalism,  121c. 

Cantilever  bridge  theory  of  Movement,  44d, 
5a. 

anterbury  Tales,”  119c. 

Cape  Maclear  Mission,  3oid. 

Cape  Town,  288bc. 

Capen,  S.  B.  Address  on  “The  Latent  Re- 
sources of  the  Laymen,”  159-167:  Failure 
to  discover  latent  resources,  160;  great 
missionary  ideals  a resource,  160;  time 
a resource,  160-162;  busines  training  and 
missions,  162,  163;  social  influence  a re- 
source, 163;  money  and  missions,  163-165; 
resource  found  in  union,  163;  individual 
effort  a resource,  165,  166;  ourselves  a 
resource,  166,  167.  Address  on  “How  the 
Congregational  Laymen  are  Being  Enlist- 
ed,” 637,  638:  Activity  of  Congregational 
women,  637;  organization  similar  to  that 
of  political  parties,  637;  program  of  meet- 
ings, 637,  638;  advantages,  638.  Address 
on  “The  Need  for  Student  Leadership 
Among  Church  Young  People,”  645,  646: 
Young  people  apt  to  be  neglected,  645; 
pastors  unable  to  adequately  lead,  645, 
646;  student  leadership  of  missionary  ed- 
ucation, 646;  result  of  such  leadership, 
646. 

Caravansary  keeper,  Mohammedan,  44id. 

Cards  used  at  Nashville,  decision,  246cd. 

Care  of  missionary’s  health,  103-108. 

Carey,  William:  Epitaph  of,  384c;  his  li- 
brary, 384c,  605c,  638d. 

Carpenter,  African  master,  494c. 

Carr,  Dr.  502b. 

Cartridges,  bad  consignment  to  China,  550a. 

Carver,  W.  O.  Address  on  “The  Monthly 


INDEX 


691 


Missionary  Day:  Its  Reasonableness  and 
Usefulness  in  the  Seminary,”  546,  547; 
Ideas  of  seminary  and  Church,  546;  ori- 
gin of  the  day  at  Louisville  Seminary, 
546;  does  not  prevent  other  missionary 
instruction,  547;  discovers  work  for  stu- 
dents, 547;  acquaints  them  with  mis- 
sionaries, 547;  and  other  missionary  work 
of  the  denomination,  547;  a supplemental 
agency,  547;  program,  553a. 

Casalis  an  incentive  to  French  students, 

69c. 

Caste  in  India,  491b. 

“Cat  theology,”  S36bc. 

Catechism,  Moslem  Shorter,  456c. 

Categorical  imperative  of  life,  236b. 

Catholicism,  Roman.  See  Latin-American 
addresses,  417-437;  permanent  in  South 
America,  4i8ab;  condition  of  Catholic 
women  in  Brazil,  426bc;  missionaries 
should  not  quarrel  with  it,  429a;  led  by 
Protestantism  to  better  work,  43iabc. 

Cattell,  Dr.  Frances  F.  Address  on  “Wom- 
en’s Itinerating  Work,”  510-512:  Itiner- 
ating outfit,  510;  outside  the  city  walls, 
510;  Sunday  work,  510,  511;  cases  treated, 
511;  bringing  others,  512;  the  aftermath, 
512. 

Cattle,  African  women  looked  upon  as, 
5°7d. 

Causes  for  volunteering,  43c. 

Cemetery  in  Persia,  American  missionary, 
i34bc. 

Census  of  India,  382d. 

Centennial  of  Protestant  Missions  in  China, 
336bc. 

Central  Asia,  relation  of  Assam  to,  309ab. 

Central  Committee  on  the  United  Study  of 
Missions,  651a. 

Central  Provinces,  growth  of  Christianity 
in,  383a. 

Ceylon:  Mission  of  American  Board,  317- 
322;  converts  resulting  from  educational 
work,  523c. 

Chairs  of  missions,  544d,  545bc,  549d. 

Challenge,  voicing  the  missionary,  563d. 

Chamars,  2i7d,  218a. 

Chamberlain,  W.  I.  Address  on  “Some 
Statistics  and  Deductions  Therefrom,” 
382-385:  Character  of  1901  census,  382; 

record  in  Madras  presidency,  383;  in  oth- 
er presidencies,  383;  general  conclusions, 
?83.  384;  National  Missionary  Society,  384; 
its  call,  385. 

Chandra  Lila,  372a. 

Chang  Chih-tung,  337b. 

Character:  Foundation  of,  I27ab;  of  stu- 
dents affected  by  Movement,  I78b-i8ia; 
character  building  in  missions,  320b. 

Chaucer  quoted,  119c. 

Cheap  missions  expensive,  2o8d. 

Cheng-tu,  341b. 

Childishness  of  fetishistic  religions,  90b. 

Children:  Relation  between  missionaries 
and  their,  ii7bc;  child  and  the  Sistine 
Madonna,  26id;  Indian  children  and  the 
deeper  life,  37oab ; in  India,  suffering  of, 
373bc;  of  Latin- America,  425-427;  child 
mothers  in  Turkey,  451c. 

Chili,  201b. 

China:  French  and  German  wrongs  to, 
137b;  part  of  United  States  treaty  with, 
I37d-I38b;  American  diplomats  in,  I3gab, 
140a,  141c;  Russia’s  treaty  with,  139c; 
Britain’s  intercourse  with,  139c,  140a; 

American  students’  responsibility  for, 
193d;  appeals  for  woman’s  help,  78ab; 
need  of  medicine,  254a;  under  Japanese 
leadership,  39gd;  international  difficulties 
with,  626d,  627abc. 

"China  and  the  Chinese”  quoted,  87c. 

China  Inland  Mission,  274cd;  in  North- 
western China,  340a. 

China  shop,  mules  in,  nsabc. 

Chinese:  in  Malaysia,  323d,  3243b ; the  Chi- 
nese, 343ab;  characteristics  of,  352d, 


353abc;  wronged,  353cd;  women  in  need 
of  missionaries,  78b ; religions  fetishistic, 
90b;  students,  192-194;  sacred  mountain, 
248b;  convert,  story  of,  345d,  346ab;  wom- 
en, 347-350;  evangelist’s  experience,  359b. 

Chinese  Moslems,  463b. 

Chota  Nagpur,  laborers  from,  3iod,  311a. 

Christ:  uplifted  a power,  4b;  His  pres- 
ence, fullness  of,  9-15;  universally  need- 
ed, 23abc;  ownership  and  lordship,  29-36, 
255.,  256;  attitude  toward  non-Christian  re- 
ligions, 99bcd;  the  Prince  of  Peace,  I45cd; 
hungering,  282cd;  the  Christ  of  South 
American  Romanism,  422a. 

Christian,  what  it  means  to  be  a,  85c. 

Christian  civilization  not  necessarily  Chris- 
tian, 86cd;  a blot  upon  Christianity,  86d, 
87a;  Christian  and  non-Christian  lands, 
difference  between,  88d;  Christian  com- 
munity in  India,  383c,  384b;  Christian  vir- 
tues, 83c. 

Christian  Brethren  in  Western  China,  34od. 

Christian  Endeavor  Society  in  Africa,  296d, 
43 id,  432a. 

Christian  Student  Unions  of  Germany,  71c. 

Christianity:  the  only  absolute  religion,  Si- 
85;  the  fruitage  of  Jewish  religion,  81c; 
possesses  the  truth  of  non-Christian  re- 
ligions, 88a;  adds  correctives,  88b;  im- 
parts power  to  love  righteously,  92d,  93a; 
respected  in  South  China,  3381! ; statistics 
of  in  Japan,  406a. 

Christianizing  influence  of  colleges,  53od, 
53ibc. 

Christians  are  all  obligated  to  missions, 
24c. 

Cliristlieb  on  the  German  Associations,  76c. 

Christmas  gift  of  West  African  slave  girl, 
35d,  36a;  “Christus  Liberator,”  651c; 
“Christus  Victor,”  6sid. 

Church,  churches:  supreme  business  is 
evangelization,  19-25;  induced  to  support 
missionaries  by  seminary  graduates,  48b ; 
in  Japan  evangelizing  the  Empire,  i94d; 
stimulated  by  Movement,  I75c-i78a;  de- 
cadent without  missionary  spirit,  239a; 
in  Korea,  character  of  the,  410a,  4086c; 
of  Brazil,  independent  native,  432a;  con- 
ceptions of  the  Church,  546bc-  object  of, 
6i2d,  613a;  developing  the  missionary  in- 
terests of  a,  614-619. 

Church  Missionary  Society:  work  in  Cam- 
bridge, 73bc;  its  medical  department, 
104b ; instructions  to  its  missionaries, 
I25d;  in  Western  China,  34od;  origin  of 
their  medical  work,  499C-500C;  study 
course  for  hospitals,  5041!,  505a. 

Church  Missionary  Union  at  Cambridge, 
73bc. 

Church  mission  study  classes,  graduations 
in,  655d. 

Church  of  Scotland’s  Blantyre  Mission, 
301a. 

“Church  of  the  Heavenly  Rest,”  i8sbc. 

Cities:  containing  most  Mohammedans, 
223a  and  footnote;  of  New  Testament 
and  of  modern  missions,  184c. 

Citizens,  college  should  make  useful,  s62d. 

Civil  War,  volunteering  in,  I3a-i4b. 

Civilization:  defined,  83ab;  a criterion  of 
truth  of  religions,  86cd,  87a;  rooted  in 
Christianity,  1493b ; relation  of  newspa- 
pers to,  I49d;  to  be  determined  by  mis- 
sions, 249b;  without  Christianity  in 
Japan,  4ood;  helpful  to  Moslem  women, 
448cd. 

Claims  of  other  professions,  3633b. 

Clark,  Mrs.  H.  G.  Address  on  “Reaching 
Japanese  Women,”  398-400:  Early  bondage 
of  these  women,  398;  release  from  physi- 
cal, mental,  and  religious  limitations,  398; 
missionary  factors  in  the  change,  399; 
some  results  of  mission  work,  399;  Ja- 
pan’s relation  to  China,  399,  400. 

Cleanliness  taught  by  missionaries,  mb. 

Cleveland  Convention  utterance,  50b,  650c. 


INDEX 


692 

Closed  countries  opened  by  medicine,  502ab. 

Cochran  on  Mohammedanism,  9iab. 

Code  of  Manu  referred  to,  96c. 

Coillard  an  incentive  to  French  students, 
69c. 

Colledge,  T.  R.,  513a. 

Colleges:  interest  in  missions  in,  now  and 
twenty  years  ago,  55d-57b;  religious  life 
of  a help  to  missionary  interests,  75d;  col- 
lege training  and  efficiency,  i75abc;  of 
China,  Christian,  i92d,  i93ab;  defined, 
236a;  women  graduates  and  missionary 
work,  264-269;  and  the  missionary  sup- 
ply, 267cd;  in  India,  Christian,  377cd;  in 
mission  lands,  Christian,  530-533;  for  the 
people,  a product  of  Christianity,  53060; 
preaching  in,  neglects  the  heart,  565c; 
revivals  m,  and  missions,  57sbc. 

Collegium  Orientale,  66b. 

Columba,  Saint,  i84d. 

“Come  Unto  Me,”  477a,  485c. 

Comfort-bags  for  Japanese  soldiers,  402d, 
403a. 

Comity  in  the  Church,  142c. 

Commercial  contact  with  lower  races  likely 
to  be  a curse,  558d. 

Committee  of  laymen  for  churches,  64oab. 

Common  sense:  an  argument  for  medical 
missions,  253cd;  and  the  missionary  call, 
268ab. 

Commonplace  ministry,  how  to  avoid  a, 
6o4bc. 

Communion  Table  and  prayer,  103d. 

Comparative  opportunities  at  home  and 
abroad,  437cd. 

Compassion  of  Jesus,  273cd. 

Competitive  examinations,  Indian  Chris- 
tians successful  in,  2i8d. 

Concessions  to  foreigners  in  China,  336a. 

Conditions:  demand  more  volunteers,  s8ab; 
favorable  and  unfavorable  to  missionary 
work  in  Japan,  396-3983. 

Confederate  soldier’s  grave,  284a. 

Conferences:  influenced  by  Volunteer 

Watchword,  54d;  on  missions  in  educa- 
tional institutions,  56c. 

Confession  of  inadequacy  of  non-Christian 
religions,  98ab. 

Confucianism:  and  human  relationships, 
88b ; waning  in  Korea,  98a;  losing  ground 
in  Japan,  405cd;  inactive  in  Korea,  411c. 

Confucius:  not  a moral  ideal,  92c;  quoted, 
119b,  I2id,  122a. 

Conger  in  China,  Minister,  139a. 

Congo,  experiences  of  a missionary  on  the, 
291-296. 

Congregational  laymen  enlisted  for  mis- 
sions, 637,  638. 

Congregational  life  obligated  to  missions, 
24c;  congregational  prayer  for  missions, 
612,  613. 

“Connor,  Ralph,”  148b. 

Consecration:  required  in  missionaries, 
114b;  of  life  required,  26id. 

Conservatism  of  Movement  concerning 
volunteering,  4id,  42a. 

Constitution  of  Bolivia,  changes  proposed 
in,  434c. 

Constitutional  government,  slow  progress 
in  establishing,  628cd. 

"Constraining,”  literal  sense  of,  231a. 

Constraining  Love  of  Christ,  229-233. 

Continental  students  and  the  volunteer 
idea,  53b:  why  so  little  interested  in  mis- 
sions, 7obcd. 

Continental  universities,  facts  in  the  mis- 
sionary life  of,  64-71. 

Contrast  between  two  Korean  women, 

409cd. 

Contribution  to  missions:  actual  and  pos- 
sible amounts,  33d,  34a;  aggregate  from 
denying  one’s  self  little  luxuries,  33d,  34a; 
contributing  in  boyhood,  166c;  increase 
with  prayer,  6i3bc. 

Convention  experiences  in  India,  36gabc. 

Convention:  possibilities  of  Nashville,  3-8; 


organization  of,  see  Appendix  B;  statis- 
tics of,  see  Appendix  C. 

Conversion:  story  of  a student’s,  247bc, 
278b;  what  it  implies,  255c;  of  Ko  San 
Ye,  314b. 

Converts:  of  undesirable  type,  132b;  not 
to  be  molested,  Chinese,  13yd,  138a;  aided 
by  our  prayers,  185a;  in  India,  strength 
of,  2i8cd;  a notable  Korean,  4o8ab;  in  Bo- 
livia, 434d,  435a;  persecuted  Persian, 

445bcd;  among  African  Moslems,  461c; 
a Brazilian  “Doctor,”  474b;  a Brazilian 
woman,  474d,  475a;  a Mohammedan,  484d, 
48sabc;  winning  a Chinese,  487a. 

Co-operation:  of  churches  demanded  by 
missions,  24d,  25a;  aided  by  Movement, 
52b;  of  missions  in  Western  China,  34od; 
of  denominations  in  Japan,  395c;  of  fac- 
ulties in  promoting  missions,  561-564. 

Coote,  Sir  Algernon.  “The  Story  of  the 
Cambridge  Inter-Collegiate  Christian 
Union,”  243-245:  Characteristic  of  the 
Union’s  work,  243;  reasons  leading  to  its 
organization,  243;  the  Guild  Hall  meet- 
ing, 243,  244;  representation  in  Cambridge, 
244;  other  Unions  an  outgrowth,  244; 
Moody  and  Sankey  at  Cambridge,  244, 
245;  the  message  from  this  Union,  245. 

Coptic  Church,  missions  to  the,  298bc. 

Corbett,  H.  Address  on  “Permanent  Fac- 
tors which  Make  China  a Most  Inviting 
Field,”  342-347:  Factors  in  the  country 
itself,  342,  343;  in  the  character  of  the 
people,  343,  344;  its  need  of  Jesus  Christ, 
344;  its  right  to  the  Gospel,  344,  345;  obe- 
dience, 345;  searchers  after  God,  345,  346; 
China  open,  346.  Address  on  “The  Train- 
ing and  Use  of  Native  Evangelists,”  486- 
488;  converts,  witness  bearers,  486;  quali- 
fications of  the  trainer,  486:  evangelists 
must  be  taught  the  Bible,  486,  487;  mis- 
sionary’s preparation,  487;  the  Holy 
Spirit,  487;  teaching  them  to  pray,  487; 
studying  Jesus’s  sermons,  487;  sympathy 
necessary,  488;  joy  of  the  work,  488. 

“Core  of  Hinduism”  quoted,  89bc. 

Correctives  in  religion  furnished  by  Chris- 
tianity, 88b. 

Correspondence  with  missionaries  helpful 
in  missionary  giving,  6iod,  61  ta,  63icd. 

Cosmopolitan  character  of  Malaysia,  323d, 
3242c. 

Cost:  of  being  a missionary,  32cd;  of  win- 
ning converts,  34bc;  of  missionary  ser- 
vice, 269b;  of  volunteering,  278d. 

Counter-irritant  in  India,  373d. 

Countries  to  which  volunteers  have  gone, 
43ab;  where  Student  Federation  women 
are  found,  76a. 

Crises  important  in  human  development, 
179a- i»oa. 

Criticism:  of  missionaries  in  the  East, 
i3icd;  and  reformation,  274a. 

Cross:  attractions  of,  4b;  an  affecting  mis- 
sionary motive,  74c;  the  message  of,  8id, 
82a;  influence  upon  a volunteer,  248b. 

Cuba,  tidings  from,  435,  436. 

Cummings,  J.  E.  Address  on  “The  Bud- 
dhism of  Southern  Asia,”  325-330:  Extent 
of  Southern  Buddhism,  325;  leading 
events  in  Buddha’s  life,  325,  326;  North- 
ern and  Southern  Schools  of  Buddhism, 
326;  thirty-one  states  of  existence,  326, 
327;  denial  of  the  soul’s  existence,  327; 
Karma,  327;  regard  for  life,  327;  way 
of  salvation,  328,  329;  philosophically  con- 
sidered, 329;  popular  Buddhism,  329;  the 
Buddhist  gong,  329. 

Curio  collecting  helpful  to  missions,  I07d. 

Curriculum,  finding  room  for  missions  in 
seminary,  550c,  552c. 

Currie,  W.  T.,  account  of  American 
Board’s  work  in  Africa,  298,  299. 

Curtis,  W.  E.,  quoted,  42id. 

Curzon,  Lord,  quoted,  22od;  on  Indian 
education,  52426. 


INDEX 


693 


Cushing,  Caleb,  work  in  China,  140b. 

Cushing,  Dr.  J.  N.,  314a. 

Custom  an  obstacle  to  missions  in  India, 

49Jd. 

Customs  Official  in  Turkey,  4528b. 

Czar  of  Russia,  221b. 

1 

D 

Daily  opportunities  for  evangelistic  work, 
495bc. 

David,  180a. 

Dayaks,  head-hunting,  324d. 

Dean  aids  in  American  treaty-making,  140a. 

Death  not  to  be  spoken  of  in  some  coun- 
tries, ii9d. 

Death  of  Christ  the  center  of  revelation, 
82c. 

Death  of  Livingstone,  30od. 

Death-rate  of  the  non-Christian  world,  3od, 
3ia- 

Debt-paying  results  from  Protestant  teach- 
ing, 432c. 

Decennial  Conference  appeal,  Madras, 
386bc. 

Defection  from  a religion  no  necessary  ar- 
gument against  it,  86bc. 

Defenders  of  the  weak,  236b. 

Defense  of  Islam,  Societies  for  the,  457b. 

Definite  prayer  aided  by  personal  work, 
476b  c. 

Deities,  number  of  Indian,  49id. 

Delay  a preventative  of  war,  i44d. 

Delicacy  of  displacing  non-Christian  re- 
ligions, uobc;  delicate  work  of  mission- 
aries, 135a. 

Denby  in  China,  Colonel,  139a. 

Denison  University  Band,  $od. 

Denominationalism  minimized  in  Japan, 
395C. 

Denominations  sending  out  volunteers,  42d. 

Dentistry  in  Africa,  509a. 

Dependence  an  element  of  religion,  gsd. 

Depressed  classes  of  India,  386a. 

Destruction  of  non-Christian  religions  by 
education,  531c. 

Detained  volunteers,  opportunity  for  use- 
fulness, 65ocd. 

Development  of  missionary  work  in  Af- 
rica, 291-29  6. 

Development  of  the  race,  God’s  plan  for, 
352d. 

Devil  in  a bottle,  433c. 

Devins,  J.  B.  Address  on  “The  Kind  of 
Articles  Calculated  to  do  the  Most  Good 
in  Educating  and  Inspiring  the  Church,” 
591-595:  Must  be  brief,  591;  attractive, 
591,  592;  informing,  592;  truthful,  592, 
593;  of  present-day  interest,  593;  picture 
real  life,  593,  594;  difficulty  in  securing 
information,  594. 

Devotional  spirit  of  professors  influential, 
577d,  578a. 

Dictionary  of  Chinese,  Dr.  Williams’s,  141b. 

Difference  between  man’s  and  woman’s 
work  abroad,  26sab. 

Difficulties  of  work  in  Latin-America,  419- 
424. 

Difficulty  of  interesting  students  in  mis- 
sions, 42a. 

Diplomacy  and  Christian  missions,  136-141. 

Diplomatic  missions  aided  by  Judson,  132c. 

Diplomats  not  to  be  undervalued  by  mis- 
sionaries, 136a. 

Diplomat’s  view  of  Christian  missions,  131- 
136- 

Discouragements  in  public  missionary 
work,  476a. 

Discussion  in  mission  work,  492d. 

Diseases:  of  mission  fields  should  be 
known,  105a;  met  with  in  China,  sued; 
in  Korea,  5i7d. 

Disobedience  prevents  knowing  God’s  will, 
79- 

Dispensary  work,  advantages  and  disad- 
vantages, sosed,  506a. 


Disqualifications  for  judging  of  non-Chris- 
tian religions,  supposed,  8sd,  86ab. 

Disraeli  quoted,  3b. 

Distributing  missionary  literature,  I7icd. 

“Distribution  of  Distinctions,”  175,  foot- 
note. 

Distribution:  of  volunteers  in  the  fields, 
43ab ; of  unreached  Moslems,  462c,  463b. 

Division:  of  territory  in  Philippines,  zoicd; 
of  Africa,  289b. 

Divorce  in  Moslem  Africa,  461a. 

Doctors  for  Moslems  desirable,  464d. 

Doctor’s  reasons  for  going  to  China,  253. 
254- 

Dodge,  William  E.,  163a. 

Domenech,  Abbe,  421c. 

Door,  showing  men  the,  247,  248. 

Doshisha  University,  53cd,  189c. 

Doves,  missionary  likeness  to,  275bc. 

Dowkonnt’s  medical  institution,  Dr.,  520a. 

Dress  of  missionaries,  ii7d;  changing  in 
China,  337ab. 

Drill-sergeant’s  division  as  to  religions, 
142b. 

Drunkenness  in  Africa,  208a. 

Dublin  Inter-Collegiate  Christian  Union, 
244c. 

Du  Chaillu  quoted,  375cd. 

Duchess,  a Peking,  348b. 

Duels  a century  ago,  I42d,  I44d. 

Duff  College,  53rd. 

Duff  quoted,  Dr.,  492d. 

Durand,  Sir  Henry  Mortimer.  Address  on 
“A  Diplomat’s  View  of  Christian  Mis- 
sions,” 131-136:  Oriental  missionaries  not 
always  spoken  well  of,  131;  Britain  and 
America  will  sustain  their  missionaries, 
131,  132;  shadows  in  the  picture,  132; 
Sir  Mortimer’s  father  and  Judson,  132; 
attainments  of  missionaries,  133;  tolera- 
tion of  Orientals,  133;  missionary  preach- 
ing in  mosque,  134;  mission  cemetery  in 
Persia,  134;  testimony  of  converted  Mo- 
hammedan, 134;  qualifications  of  success- 
ful missionaries,  135;  candidates  should 
carefully  count  the  cost,  135 ; referred  to, 
590b. 

Durham,  Bishop  of,  605a. 

Dutch  Student  Movement,  69a;  Govern- 
ment and  Moslem  missions,  221c;  prem- 
ises in  Ceylon,  317b. 

Duty:  of  being  a medical  missionary,  253d, 
254a;  failure  to  hear  voice  of,  281c. 

“Dux  Christus,”  651c. 

Dwight,  H.  O.,  quoted,  94bc,  421b. 

Dying,  Chinese  fear  of  those  who  are, 

479d. 

Dying  words  of  Adam  McCall,  35c. 

Dynamic  of  civilization,  missions  the,  isid. 

Dynamo,  Convention  likened  to,  sbc. 


E 

East  India  Company  aided  by  Morrison, 

I39d. 

Eastern  China,  present  status  in,  336,  337. 

Ecumenical  Conference,  629b;  and  Volun- 
teer Watchword,  54d. 

Eddy,  George  S.,  387b. 

Editor’s  advice  to  a reporter,  59id. 

Editors,  conference  of,  589-600. 

Educated  men  must  be  familiar  with  mis- 
sions, 633c;  India’s  educated  men  influ- 
enced by  heathen  wives,  77d,  78a. 

Education:  of  girls  demands  women  mis- 
sionaries, 77bc;  in  China,  2iod,  343d; 
strategic  in  Ceylon,  322bc;  Buddhism’s 
contribution  to,  329c;  as  a home-maker 
in  Japan,  4oiabc;  problems  in  Korea, 
4iobc;  strong  factor  in  Moslem  work, 
454d-456b ; in  non-Christian  lands,  5tod, 
531a;  defined,  564d;  a Persian  Mt.  Hol- 
yoke, 569bcd. 

Educational  centers  in  China,  337c. 

Educational  changes  in  Africa,  304b. 


694 


INDEX 


Educational  Department  of  the  Volunteer 
Movement,  463-470. 

“Educational  Review,”  175,  foot  note. 

Educational  revolution  in  China,  336b. 

Educational  values  of  literature  to  be  con- 
sidered, i6gd-i7ib. 

Educational  work:  Opportunity  in  West- 
ern China,  341b;  in  India,  376-378. 

Educationists,  work  of  missionary,  523d, 
526a. 

Educative  value  of  missionary  literature, 

167-174. 

Edward  VII,  221b. 

Efficiency  in  missionary  service  aided  by 
regard  for  propriety,  1 14-122. 

Efficient  missionaries  required  in  Africa, 
2o8d. 

Egypt:  as  a mission  field,  297abc;  a Mos- 
lem stronghold,  459b. 

Egyptian  and  Jewish  temples  compared, 
8iab. 

Eighteenth  century  missionary  movement, 
2obc. 

“Eightfold  Path”  of  Buddhism,  328b. 

Elementary  education  in  missions,  523-526. 

Elements  of  religion,  three  great,  93d. 

Eliot,  John,  early  Indian  missionary,  20b. 

Elisha  and  the  Shunamite’s  son,  471c. 

Ellison,  Canon,  quoted,  6i6ab. 

Elmsley,  Dr.,  500b. 

“Eltheto,”  67b. 

Emperor’s  message  to  soldiers,  Japanese, 
34d;  donations  to  Christian  institutions, 
395^. 

Empress  Dowager  of  China,  211a,  527c, 
528d. 

Encouragements  in  Moslem  work,  457a- 
458a. 

Endowment  of  missionary  chairs,  545bc. 

Enemies,  love  for,  229abc. 

Engagement  an  obstacle  to  volunteering, 
268d. 

Engine  without  fire,  i8icd. 

Engineers  on  mission  fields,  538c. 

English  a help  to  Christianity,  teaching  of, 
377a;  teaching  English  in  Japan,  4043b. 

Entertaining:  African  guests,  2956c;  Japa- 
nese, 3996c. 

Erdman,  C.  R.  Address  on  “Relation  of 
the  Seminary  to  the  Mission  Fields,” 
548-550:  Opportunity  to  secure  recruits, 
548,  549;  training  of  candidates,  549; 

should  furnish  weapons,  550;  how  to  ef- 
fect this,  550. 

Esselstyn,  L.  F.,  preaches  in  a mosque, 
134b.  Address  on  “The  Moslem  Situa- 
tion in  Persia,”  443-446:  Persia  a key  to 
India,  443;  traveling  in,  443,  444;  condi- 
tion of  women  in,  444;  mission  girls’ 
schools,  445;  religious  liberty  lacking,  445; 
respect  for  Christian  graduates,  445,  446. 
Address  on  “ Preaching  in  a Persian 
Mosque,”  482-485:  Calling  on  a Hadji, 
482;  reading  the  Scriptures  to  the  com- 
pany, 482.;  a secret  interview,  483;  attend- 
ing worship  at  the  Hadji’s  mosque,  483; 
invited  to  preach,  484;  conversion  of  a 
priest,  485. 

Ethics  defined,  Christian,  235c. 

European  Turkey,  work  for  Moslem  women 
in,  448-453. 

Evangelism,  world-wide  campaign  called 
for,  59c;  defined,  47id. 

Evangelistic  work:  Duty  of  emphasizing, 
471-473;  among  women,  476-478;  typical 
result  of,  478-481;  relations  to  other  forms 
of  effort,  488-490;  pedagogy  aids  in, 
sSabcd. 

Evangelists,  training  of  native,  486-488. 

Evangelization  of  the  World  in  This  Gen- 
eration. See  Watchword. 

Evangelization:  Main  business  of  the 
Church,  19-25;  Chinese  students  a field 
for,  192b;  of  the  Moslem  world,  462-464. 

Evil  One  not  the  producer  of  non-Chris- 
tian religions,  87.16. 


Evolution  of  forward  movements  in 
churches,  629c. 

Exaggerated  criticism  of  missionaries, 

I32ab. 

Examinations  in  China,  change  in,  2iocd, 
354c. 

Example  in  missionary  matters,  the  pastor 
an,  613d. 

“Excelsior,”  Scandinavian  missionary  or- 
gan, 6gd. 

Exclusion  of  Chinese,  353d,  62yd. 

Exclusively  medical  missionary  work,  513d, 
516a. 

Excuses  for  not  being  a missionary,  245c. 

Executive  Committee:  of  the  Volunteer 
Movement,  40c;  proportion  who  have 
gone  as  missionaries,  43d,  44a. 

Exegesis,  pastors  need  missionary,  543d. 

Exhibit  of  Nashville  Convention.  See  Ap- 
pendix A. 

Existence  according  to  Buddhism,  thirty- 
one  states  of,  3260-327!) ; a curse,  329a. 

Expectorating  in  non-Christian  lands,  ii8cd. 

Expensiveness  of  Latin-American  missions, 
423C"424a. 

Experiences  of  the  past  no  guide  for  the 
future,  9c. 

Exterritoriality  in  Asia,  1360-1373,  627bc. 

“Extra  gift  ' plan  of  American  Board,  637c. 

Eye  case  in  India,  37jbc. 

Eye  of  Jesus,  the  searching,  232a. 

Ezekiel’s  watchman,  281  d. 


F 

Faber,  quoted,  563a. 

Faculty  co-operation  helpful  to  missions, 

561-564- 

Failure  m missionary  effort,  secret  of, 
473d,  473a. 

Fairbairn,  Principal,  quoted,  454b.  456a. 

Fairness  to  missions  due  from  newspa- 
pers, I49d. 

Faith:  a factor  in  Volunteer  Movement 
successes,  7od,  71a;  how  it  comes  to  non- 
Christians,  471  d. 

“Family  clubs”  of  Scandinavians,  116b. 

Family  worship  established  in  Africa,  296c. 

Family  transformed  by  Christianity,  4ogd, 
410a. 

Fanaticism  of  Moslems,  466cd. 

Far  East,  missionary  opportunity  in  the, 
209-215. 

Farewell  messages  from  volunteers,  279- 
281. 

Fatherhood  of  God:  superior  conception 
of  Christianity’s  doctrine  of,  97b,  2fi2cd. 

Fear  of  God’s  will,  363cd. 

Federation,  World’s  Student  Christian, 

Fellowship  an  element  of  religion,  93d. 

Fellow  students,  work  for  one’s,  24?d. 

Feng-shui  disappearing,  337b. 

Ferguson,  Miss  A.  P.,  570. 

Fetishistic  religions,  weaknesses  of,  gobc. 

Fever,  African,  293a. 

Field  of  the  Volunteer  Movement,  40c. 

Fields,  value  of  the  vision  of,  2826c. 

Filipinos,  how  reached,  20id,  202a. 

Final  and  supreme  authority  of  Jesus 
Christ,  233-240. 

Financial  support  of  missions  by  students, 
47cd;  financial  possibilities  of  a church, 
606-609;  financial  support  of  missions  aid- 
ed by  laymen,  630-633. 

Finland’s  Volunteer  Movement,  6gd,  70a. 

First  Aid  a help  in  missions,  106a. 

First  Presbyterian  Church  at  Wichita,  ex- 
perience of,  6o7abd. 

Fish,  Secretary  of  State,  estimate  of  Dr. 
Williams,  141a. 

Fish  to  be  sought,  473d. 

Fisher,  404c. 

Fiske,  Fidelia,  Persian  work  of,  56gbcd. 

Folk,  Governor,  167a. 


INDEX 


DQ5 


Folk-lore  song  of  Southern  India,  97d. 

Following  the  Lamb  whithersoever  He  go- 
eth,  23rd. 

Foochow  College,  revival  in,  193b,  337d. 

Food  and  drink  in  mission  fields,  105a. 

Forman  Christian  College  and  Mohamme- 
dans, 455d. 

Forrest,  W.  M.  Address  on  “Educational 
Work  in  India,”  376-378:  Place  of  teach- 
ing in  Christ’s  program,  376;  state  col- 
leges, 376,  377;  relation  of  religion  to 
secular  studies,  377;  peculiar  influence  of 
educated  men,  377,  378;  making  Jesus 
king,  378.  Address  on  “Christian  Col- 
leges in  Mission  Lands,”  530-333:  Edu- 
cation intended  for  all,  530;  the  product 
of  Christianity,  530;  mission  colleges  a 
Christianizing  agency,  530,  531;  Church 
obligated  to  found  colleges  in  non-Chris- 
tian centers,  531;  lower  schools  insuffi- 
cient for  mission  demands,  532;  analogy  of 
denominational  and  state  institutions  here, 
532;  the  Church’s  God-given  task,  532,  533. 

Forty  Wrestlers,  The,  252c,  253b. 

Forward  Movement  Missionary  Library, 
173c. 

Foster,  J.  W.  Address  on  “The  Relation 
of  Christian  Missions  to  Diplomacy,”  136- 
141:  Attitude  of  Asiatic  countries  to  Oc- 
cidental religion  and  law,  136;  legal  ex- 
emptions of  Americans,  136;  exterritori- 
ality in  Japan,  137;  in  China,  137;  con- 
cessions to  French  missionaries,  137; 
China’s  treaty  with  the  United  States  of 
1903,  137,  138;  property  rights  in  China, 
138;  close  relation  between  United  States 
diplomats  and  missionaries,  138;  helpful 
diplomats  in  Japan  and  China,  139;  op- 
portunity for  diplomatic  service,  139; 
Catholic  missionaries  and  China’s  treaty 
with  Russia,  139;  British  diplomats  aided 
by  missionaries,  139,  140;  missionaries  aid 
American  diplomats,  140,  141.  Address 
on  “The  Effect  of  Missions  Upon  Inter- 
national Relations,”  626-629:  Laymen  in 
mission  lands,  626;  Dr.  S.  Wells  Will- 
iams, 626;  events  in  China,  626,  627;  re- 
cent Shanghai  trouble,  627;  Chinese  not 
intolerant,  628;  transformations  in  China 
must  be  slow,  628;  historic  parallels,  628, 
629. 

Fox,  J.  Address  on  “Work  of  the  Ameri- 
can Bible  Society  in  Japan,”  402,  403: 
The  floating  Bible,  402;  Bibles  and  the 
soldiers,  402,  403;  letters  of  thanks,  403; 
the  blind  soldier,  403. 

France  and  Moslems,  221b. 

Francke,  Professor:  Leader  of  the  Ger- 
man missionary  movement,  6sbc;  relation 
to  the  Danish  movement,  6sabc. 

Fraser,  D. : Aids  Volunteer  Movement  of 
South  Africa  and  Europe,  53b;  influence 
of  Keswick  upon,  74d.  Address  on  Spir- 
itual Prerequisites  for  the  Persuasive  Pre- 
sentation of  Christ,”  122-128:  God’s  pres- 
ence in  Jesus’  life,  122;  phonographic 
gospels  and  the  spiritual  missionary,  123 ; 
the  Scotch  Church  crisis,  123;  continued 
fellowship  with  God  essential  for  mis- 
sionary success,  123,  124;  objection  of  “no 
time,”  124;  time  must  De  taken  to  culti- 
vate friendship  of  Christ,  124;  incidents 
in  lives  of  Hudson  Taylor  and  Dr.  Laws, 
125;  lesson  of  Welsh  revival,  125;  mis- 
sion fields  possible  scenes  of  spiritual 
tragedy,  125,  126;  Henry  Martyn  and 
Jesus,  126;  successful  missionaries  are 
reflections  of  Christ,  126;  fellowship  wun 
God  essential  in  the  building  up  of  true 
character,  127;  McCheyne,  127;  seeking 
God  for  what  He  is  in  Himself,  128.  Ad- 
dress on  “The  Opportunity  in  Pagan  Af- 
rica,” 203-209;  Geographical  difficulties  be- 
ing overcome,  203,  204;  anarchy  diminish- 
ing, 204,  205;  fever  less  deadly,  205,  206; 
opposition  of  evil  governments,  206;  the 


liquor  traffic,  206,  207;  opposition  of  Mo- 
hammedanism, 207;  superstition  a foe, 
207;  African  sensuality,  207,  208;  intem- 
perance, 208;  Africa  needs  strong  mis- 
sions, 208;  efficient  men  demanded,  208, 
209.  Address  on  “Ye  Are  Not  Your 
Own,”  255,  256:  Inadequacy  of  our  faith, 
255;  bought  by  Calvary,  255;  place  of 
greatest  need  to  be  considered,  255;  rela- 
tive claims  of  America  and  Africa,  256. 
Address  on  mission  work  in  British  Cen- 
tral Africa,  299-305 : cost  of  redeem- 
ing Africa,  299;  Livingstone’s  work, 
299,  300;  Universities’  Mission,  300; 

Dr.  Stewart’s  work  in,  301 ; Scotch 
Presbyterian  work  in  early  days,  301 ; at 
Cape  Maclear,  301;  types  of  Africans,  302; 
industrial  work,  303;  Portuguese  opposi- 
tion, 303;  present  British  influence,  303; 
changes  effected,  303,  304;  religious  trans- 
formation, 304;  work  remaining  to  be 
done,  305;  kind  of  workers  needed,  305. 

Address  on  “Principles  Underlying ' Evan- 
gelistic Missions,”  493-495:  Christ  affects 
the  whole  life  of  man,  493;  philanthropy 
and  education  insufficient,  493;  evangel- 
istic work  does  not  prevent  other  effort, 
494;  master  carpenter  in  Africa,  494; 
Paul’s  emphasis  of  evangelism,  494,  495; 
the  daily  opportunities,  495. 

French  Protestants  and  missions,  69b; 
French  Student  Movement,  69b;  French 
Catholics  in  China,  137b. 

Frederick  IV  of  Denmark  and  missions, 
66ab. 

Free  literature  harmful,  171c. 

“Freshmen’s  term,”  work  in  Cambridge, 
England,  244c. 

Frey,  Miss  L.  E.  Address  on  “Woman’s 
Work  in  Korea,”  408-410;  Korean  wom- 
an’s life,  408,  409;  Christian  transforma- 
tion, 409;  a contrast,  409;  effect  on  fam- 
ily life,  409,  410;  methods  of  work,  410; 

• embarrassment  of  success,  410. 

Friendship  of  nations  aided  by  student 
brotherhood,  145a. 

Fries,  K.  Address  on  “Some  Facts  in  the 
Missionary  Life  of  Continental  Universi- 
ties,” 64-71;  Leibnitz’s  missionary 
scheme,  64,  65;  Francke,  a pioneer  in 
missions,  65,  66;  fundamental  principles 
of  the  Pietists,  65;  their  views  as  to  the 
Adiaphora,  65;  missionary  obligation  of 
civil  authorities,  65;  Frederick  IV  and 
missions,  66;  pioneer  missionaries  to  In- 
dia, 66;  rationalism  and  missions,  66; 
German  Missionary  Association,  67; 
Christlieb’s  statement  of  the  situation, 
67;  influence  of  Liverpool  Conference  on 
German  students,  67,  68;  influence  of 
Cambridge  Seven  and  the  Wilders,  68; 
Dutch  Student  Movement  formed,  69; 
French  Student  Movement  formed,  69; 
Norway  students  and  missions,  69,  70; 
reasons  for  the  small  number  of  German 
volunteers,  70.  Address  on  “The  Plente- 
ous Harvest  and  Prayer,”  273-275:  Many- 
sidedness  of  Jesus’  ministry,  273;  His 
compassion,  274;  reasonableness  of  prayer 
for  missions,  274;  results,  274;  Jesus’ 
prayer  for  His  disciples,  275;  serpents  and 
doves,  275;  prayer  and  work,  275. 

Fu-chou  revival,  193b,  337d. 

Fuel,  missionary  literature  as,  i7obc. 

Fugitive  from  God,  256-259,  passim. 

Fullness:  of  the  presence  of  Christ,  9-15; 
of  God,  address  on,  at  Keswick,  358bc. 

Fulton,  Dr.  Albert,  quoted,  213d. 

Funston,  Bishop,  55id. 

Furthering  missionary  interests  in  Pres- 
byteries, 630b. 

G 

Gailey,  R.  R.  Address  on  “The  Students 
of  China,”  192-194:  A field  for  evangeli- 


INDEX 


696 

zation,  192;  the  Literati,  192;  China’s  new 
students,  192;  those  in  Christian  colleges, 
192,  193;  (demand  for  workers  among,  a 
test,  193;  our  responsibility  for,  193.  Ad- 
dress on  “The  Present  Status  in  China, 
Especially  in  the  North,”  33s,  336;  Old 
China,  335 ; recent  political  changes,  335; 
development  of  patriotism,  335;  reform 
movement,  335,  336;  foreign  concessions, 
336;  educational  revolution,  336;  the  Mor- 
rison Centennial,  336;  our  duty,  336. 
Gailor,  Bishop  T.  F.  Address  on  “Chris- 
tianity the  only  Absolute  Religion,”  Si- 
85:  Egyptian  and  Jewish  temples  com- 

flared,  81;  pre-eminence  of  Jewish  Re- 
igion,  81;  relation  of  the  Cross  to  man- 
kind, 81,  82;  John  3:16  central  in  the 
Bible,  82;  triumphant  life  of  Jesus  the 
climacteric  epoch  in  human  history,  82; 
Christian  language  a necessity  to  oppo- 
nents of  Christianity,  83;  seven  princi- 
ples of  human  civilization,  83;  Christian 
virtues,  83;  absoluteness  of  Christianity 
proved  by  personal  experience,  83,  84;  by 
purpose  of  Christ’s  death,  84;  by  its  con- 
straining power,  84;  Christianity  absolute 
because  the  revelation  of  God,  84,  85; 
whole  of  Christianity  defined,  85. 
Gambling  in  Siam,  211c. 

Garibaldi  quoted,  44yd. 

Garo  work,  3iibc. 

Gautama,  325d,  326ab. 

Gavel  from  Japan’s  student  volunteers,  189b. 
Genesis  I a model  of  concise  writing,  59id. 
Geography  of  missions  not  known,  168c. 
Geographical  difficulties  in  Africa,  203d- 
204c. 

George,  Henry,  quoted,  237a. 

German  aphorism,  6a;  German  Student 
Volunteer  Missionary  Union  Conferences, 
68d;  German  Students’  Christian  Alli- 
ance, 71b;  German  students,  greetings 
from,  71,  72;  not  interested  in  missions, 
reasons  therefor,  71c;  German  women 
students  and  missions,  7id;  German  en- 
croachment in  China,  137b;  German  idea 
of  theological  education,  546b. 

Germans  in  Brazil,  421a. 

Gesturing  in  missionary  addresses,  n8bc. 
Giddings,  Professor,  quoted,  564a. 

Girls’  schools  in  China,  native,  348a. 

Girls’  magazine  in  Shanghai,  529a. 

Giving:  in  Korean  churches,  4i2d;  plan 
adopted  at  Mercersburg  Academy, 
566bcd;  possibilities  of  single  churches, 
606-612;  Scotch  methods  of,  6i8bc. 

Glenn,  Miss  L.  Address  _ on  “The  Call 
from  the  Women  and  Children  of  Latin- 
America,”  425-427:  Not  the  appeal  of 
one  but  of  many  women,  425;  their  con- 
dition in  Brazil,  425,  426;  religious  views, 
426;  mothers  strategic  in  community,  426, 
427;  appeal,  427. 

“Glory  Kindergarten,”  537b. 

God  sought  for  His  own  sake,  I28bc; 
known  by  Hindus.  216c;  Christian  ideas 
of,  262bcd. 

Gods:  of  Egypt,  81a;  of  Hinduism  infe- 
rior to  men,  92c. 

Goethe  criticised  by  Theodore  Parker,  236a. 
Gong  of  Buddhists,  329d. 

Good  in  non-Christian  religions,  87d,  88a. 
Good  works  taught  by  missionaries,  112a. 
Goodwin  quoted,  128b. 

Gordon,  Dr.  A.  J.,  quoted,  30c,  173d,  174a. 
Gordon,  Chinese,  a maker  of  the  Soudan, 
i2bc;  his  monument,  237a. 

Gordon,  Maxwell,  224d. 

Goucher,  Dr.  J.  F.,  quoted,  34b.  Address 
on  “The  Strategic  Importance  of  the 
Student  Volunteer  Movement  to  the 
World’s  Evangelization,”  174-181:  Strate- 
gic in  its  relation  to  missionary  forces 
on  the  field,  174,  175;  to  missionary  spirit 
of  Church  at  home,  175-178;  to  the  per- 
sonal character  of  students,  178-181. 


Government  opposition  in  Africa,  2o6bc; 
government  attitude  toward  missions, 
290a;  government  colleges  in  India,  376d, 
3773- 

Gospel:  power  of  the,  359ab;  eagerly  re- 
ceived in  Korea,  4iibc. 

Gracey,  Dr.  J.  T.,  quoted,  209c. 

Graduates,  outlet  for  missionary  activities 
of  Christian,  643d. 

Grasco-Roman  world’s  contribution  to 
Christianity,  560a. 

Gratitude  of  Chinese  women  converts,  478a. 

Great  commission  binding  on  pastors, 
6o3bc. 

Great  Easterns  in  mill  ponds,  604b. 

Great  men  needed  for  large  enterprises, 
234cd. 

Greatness:  of  man  dependent  upon  his  pur- 
poses, 561c;  of  St.  Paul,  604a. 

Greeks  desire  to  see  Jesus,  nd,  180b. 

Green,  Dr.  W.  H.,  referred  to,  11c. 

Greenman,  A.  W.  Address  on  “Practical 
Difficulties  in  Answering  the  Call  from 
Latin-America,”  419-424:  Magnitude  of 
the  work,  419;  distribution  of  population, 
420;  urban  population,  420;  Indians,  420, 
421;  Paganism,  421;  mingling  of  Pagan- 
ism and  Christianity,  421,  422;  corrupt 
priesthood,  422;  corrupt  Catholicism  not 
understood  at  home,  422,  423 ; love  of  pa- 
geantry, 423 ; progress  notwithstanding, 
423;  greater  expensiveness  of  mission 
work,  423,  424;  failure  of  Romanism,  424; 
success  in  Latin-America,  424. 

Greetings  from  the  students  of  Germany, 

71,  72. 

Grenfell,  Dr.,  referred  to,  s82d. 

Grierson,  R.  Address  on  “Medical  Mis- 
sions in  Korea,”  515-518:  Medical  mis- 
sionary should  confine  himself  to  medi- 
cine, 515,  516;  Korea  opened  by  surgery, 
516;  hospitals  wanting  until  recently,  516; 
pernicious  influence  of  National  Hospital. 
517;  evangelistic  success  prevented  good 
medical  work,  517;  medicine  not  needed 
as  an  attraction,  517;  loss  of  life  conse- 
quent on  neglect,  517,  518;  recent  hos- 
pitals, 518. 

Griswold,  Miss  F.  E.  Address  on  "The 
Importance  of  Japan’s  Homes,”  400-402: 
Un-Christian  civilization  of  Japan,  400; 
Christian  homes  Japan’s  great  lack,  400, 
401 ; schools  a help  toward  supplying  lack, 
401 ; kindergartens,  401 ; evangelistic 
work  as  an  aid,  401 ; Christian  Associa- 
tions, 401,  402;  qualifications  of  those  who 
can  aid  Japan,  402. 

Groenendyke,  Rev.  Ellen.  Address  on 
“Medical  Work  Among  Women,”  506-509: 
Woman  fundamental  in  society,  506; 
women  doctors  insufficient  in  number, 
506,  507;  male  doctors  cannot  gain  ready 
entrance  to  women’s  homes,  507,  508; 
pain  destroys  prejudice,  508;  work  in  Per- 
sia, 508,  509;  preaching  at  a post  mortem 
examination,  509;  dearth  of  doctors  in 
Africa,  509. 

Groping  after  truth,  412a. 

Gulick,  Mrs.  Alice  Gordon,  work  in  Spain, 
570c,  571c. 

Gulick,  Dr.,  quoted,  394b. 

Gundert:  “Greetings  from  the  Students  of 
Germany,”  71,  72;  represents  German 
Students’  Christian  Alliance,  71;  reasons 
for  small  membership,  71 ; what  it  is  ac- 
complishing, 71;  Conference  at  Halle,  71; 
Unity  between  it  and  other  Volunteer 
Movements,  72. 

Gutzlaff  aids  British  diplomats,  140a. 


H 

Haas,  C.  H.  Address  on  “A  Doctor’s  Rea- 
sons for  Going  to  China,”  253,  254:  The 
dictate  of  common  sense,  253;  a dictate 


INDEX 


697 


of  common  duty,  253,  254;  a unique,  un- 
measured privilege,  254. 

Hadji,  story  of  a Persian,  482-484. 

Hadley,  Prof.,  118c. 

Hadley,  Sam,  237d. 

Haggard,  F.  P.  Address  on  “The  Educa- 
tive Value  of  Missionary  Literature,” 

167- 174:  Need  for  missionary  education, 

168- 169;  literature  requisite  for  this,  169; 
its  preparation  should  receive  highest  con- 
sideration, 169-171;  wisdom  needed  for  its 
distribution  and  use,  171,  172;  concrete 
facts  of  missions  should  be  presented, 
172-174. 

Hague  Convention,  143c. 

Half  truths  an  obstacle  in  missions,  88cd. 

Hall,  Dr.  C.  C.,  quoted,  5id,  52a. 

Halle:  Orphanage  of  Francke,  65b;  Volun- 
teer Conference,  7id. 

Hamilton,  Alexander,  I42d. 

Harford,  Dr.  C.  F.,  iosd. 

Harris  E.  Address  on  “Bible  Study  in 
the  Missionary’s  Preparation,”  585,  586: 
Bible  itself  too  little  studied,  585;  meth- 
ods, 585;  New  Testament  and  missions, 
58s,  586;  reward  of  Bible  study,  586. 

Harris,  Townsend,  in  Japan,  139a. 

Hartford  layman  an  authority  on  missions, 
633  b. 

Hartzell,  J.  C.  “General  Survey  of  Afri- 
can Fields  and  of  Methodist  Work,”  287- 
291:  Size  of  Africa,  287;  river  systems, 
287,  288;  wealth,  288;  commerce,  288;  Pow- 
ers in,  288;  native  territory,  288,  289; 
population,  289;  duty  to  evangelize  Afri- 
cans, 289;  Methodist  work  in,  289,  290; 
work  of  other  denominations,  290;  prayer 
needed,  290;  vision  of  Africa’s  future, 
290,  291. 

Harvard:  influenced  by  Toronto  Conven- 
tion, 5c;  Harvard  Mission,  48a;  Harvard 
sermon,  160b. 

Hastings,  R.  C.  Address  on  “The  Ceylon 
Mission  of  the  American  Board,”  317-322; 
Aim  of  mission,  317;  historical  sketch, 
317,  318;  its  effect  on  India,  318;  educa- 
tional work,  318,  319;  medical  efforts,  319; 
publication,  319,  320;  untabulated  results, 
320;  self-support  and  self-propagation,  320, 
321;  by-products  of  the  mission,  321;  dis- 
couraging features,  321,  322;  Ceylon’s 

needs,  322. 

Hawaiian  Church  evolution,  533bc. 

Hawaiian  Islands,  n8d. 

Haystack  Prayer  Meeting,  39a,  I42d. 

Health:  bureau  for  missionary  societies, 
104c;  of  the  missionary,  103-108. 

Heart  of  man  a creation  of  God,  82b. 

Heart  of  the  Sacred  Cross  of  Jesus,  43id. 

Hearts,  reaching  African,  294d. 

Heathen  obliged  to  use  Christian  truth, 
83a. 

Hell:  two  conceptions  of,  24gcd;  of  Bud- 
dhism, 326d. 

Helm,  V.  W.  “Greetings  from  the  League 
of  Student  Volunteers  in  Japan,”  189-190: 
Its  membership,  189;  Joseph  Neesima, 
189;  Two  Hundred  and  Three  Meter  Hill, 
190.  Address  on  “The  Students  of  Ja- 
pan,” 194-196:  Destiny  of  Japan  depend- 
ent upon,  194;  Christian  Associations 
among  them,  194;  Japanese  Church  as- 
suming the  responsibility  for  evangeliza- 
tion, 194,  195;  Student  Association  men 
and  the  supply  of  Christian  workers,  195; 
Japan’s  relation  to  the  Orient,  190,  195, 
196.  Address  on  “The  Opportunity  for 
Teachers  in  Japanese  Government 
Schools,”  403-405:  The  beginnings,  403; 
present  scheme,  404;  Bible  class  opportu- 
nities, 404,  405. 

Hendrix,  E.  R.  Address  on  “The  Pastor 
a Student  of  Missions,”  603-605:  The 
great  commission  suggests  this,  603;  con- 
gregational prayer  life  demands  it,  603, 
604;  raises  ministry  from  the  common- 


place, 604;  essential  for  a broadening  min- 
istry, 604;  results  in  missionary  recruits, 

604,  605;  an  aid  to  those  at  the  front, 

605. 

Heroism:  of  missionaries  at  the  front,  2i4d, 
215a;  fostered  by  mission  study,  634a. 

"Hibbert  Journal”  quoted,  400c,  454c. 

Hibernian  Church  Missionary  Society,  243a. 

Hicks,  H.  W.  Address  on  “Co-operation 
Between  Students  and  the  Young  People 
of  the  Churches/’  643-645 : Such  co- 
operation would  inspire,  643;  other  rea- 
sons for  co-operation,  643,  644;  organiza- 
tions interested  in  missions,  644;  text- 
books of  the  Movement,  644,  645. 

High  school  boys  warned  not  to  study 
medicine,  253d. 

Highlands  of  Africa,  300b. 

Hill,  Dr.  J.  H.,  551c. 

Hill  tribes  of  Burma,  313d. 

Hills,  lifting  up  the  eyes  to,  283cd. 

Hindrances  to  spiritual  power,  36ocd. 

Hindu:  gods  not  equal  to  men,  92c;  mind, 
characteristic  of,  89c;  women,  256d;  wom- 
an’s gift  of  her  child  to  the  god,  372ab. 

Hinduism:  on  God,  88b;  immortality, 
8gabc;  number  of  its  gods,  g6d;  affected 
by  Christianity,  98c;  revival  of,  32ibc. 

Hippopotamus  story,  2933b. 

History  concerning  God’s  plans,  teachings 
of,  35icd. 

Hoar,  Senator,  quoted,  i6obc. 

Hobbies  valuable  for  missionaries,  I07d; 
danger  of  making  missions  a,  615c. 

Holiness:  in  God  essential  to  holiness  of 
man,  93a;  defined  and  characterized, 
235cd. 

Holland:  Student  Christian  Federation 
meeting,  76bc;  Holland’s  Student  Mis- 
sionary Association,  76b. 

Holy  Spirit:  His  office,  22d;  prominent 
factor  in  the  British  Volunteer  Union’s 
work,  72c,  74c;  essential  for  evangelists, 
487b. 

Home  base  a key  to  foreign  missionary 
success,  153-185. 

Home  mission  work,  appeal  of,  256a. 

Home  missions  in  South  China,  324b. 

Home  ties,  268d. 

Home  vs.  foreign  work  for  women,  266ab. 

Homeland  of  the  Church,  23a. 

Homes  of  Japan,  importance  of  the,  400- 
402. 

Hong  Ye,  story  of,  479C-48id. 

Honor  roll,  276,  277. 

Honorifics  in  languages,  ngd. 

Hope  lacking  in  non-Christian  religions, 
97c. 

Horton’s  “The  Bible  a Missionary  Book,” 
545a- 

Hospital:  operation  in  New  York,  283b; 
cases  in  India,  373bcd,  374ab;  Christian 
teaching  in  Japan,  394(1;  case  of  Persian 
woman,  444d,  445a;  Gospel  work  in,  447b; 
advantages  of,  506b;  Korean  National, 
5i6d,  5i7ab;  Korean  missionary,  518b. 

Hospitality  of  Brazilians,  433a. 

Hostility  overcome  by  medical  missions, 
501b.  504a. 

Houghton,  Lord,  quoted,  96a. 

Huguenot  Seminary,  57oab. 

Human  features  in  missionary  work,  I47d, 
148a. 

Hu-nan  twenty  years  ago  and  now,  313c. 

Hungering  Christ,  the,  282cd. 

Hunt,  J.  G.,  “Work  of  the  United  Pres- 
byterians in  Northeastern  Africa,”  297, 
298;  Egyptian  mission  field,  297;  Moham- 
medan occupation  of,  297,  298;  summary 
of  United  Presbyterian  work,  297,  298; 
results,  298. 

Hunt,  W.  B.  Address  on  “The  Essential 
for  Korea’s  Uplifting,”  407,  408:  Dark- 
ness disappearing,  407;  witnesses  for 
Christ,  407;  a Korean  example,  408;  a 
Church  knowing  the  Bible,  408. 


INDEX 


698 


Hunting  in  Africa,  292b. 

Husband  and  wife  on  mission  field,  rela- 
tions between,  n7ab. 

Huxley  quoted,  237b. 

Hsi-an,  China’s  old  capital,  33gd. 
Hypocritical  Moslem  inquirers,  456d. 


Ibange,  296c. 

Icecream  and  missions,  34a,  3$d. 

Ideals:  Power  of,  4b;  a missionary  re- 
source, i6obcd;  of  Christianity,  2346c;  in 
India,  Christian,  3842b. 

Idolatry  an  obstacle  in  India,  49id. 

Idols  cast  in  river  in  China,  2iod. 

Ignorance  of  Moslems  in  Africa,  459cd. 

Illiteracy:  a difficulty  in  India,  492a;  of 
Chinese  women,  528c;  definition  of  in  In- 
dia, 324c. 

Iloilo,  work  in,  49oab. 

Immigrants  lacking,  literature  for,  6nbc. 

Immorality  in  Japan,  249b,  257a;  of  Cal- 
cutta women  371c;  pledge  against,  405a; 
of  African  Moslems,  4598,  46oab. 

Imperative  of  life,  categorical,  236b. 

Imperial  Commission,  Chinese,  527c. 

Importance:  of  Japan’s  homes,  400-402;  of 
Japan  as  a mission  field,  unique,  403, 
406. 

• Inadequacy  of  non-Christian  religions,  85- 
100. 

Incidental  missionary  instruction,  544c. 

Inconclusive  thinking,  251-253. 

Increase  in  missionary  contributions,  639c. 

Independence  in  Japan,  spirit  of  Christian, 
395d. 

India:  idolators,  23b;  death-rate,  3od;  wom- 
an’s home  missionary  work,  76d;  women 
prevent  husbands’  conversion,  77d,  78a; 
Mohammedanism  in,  91a;  students  of,  190- 
192;  women  and  girls,  2i8d,  219c;  Chris- 
tian Church  in,  386c;  educated  Moslems 
of,  453-458;  see  also  under  Assam  and 
Burma. 

Indian  Christian  Workers’  Band,  191c. 

Indians:  of  Brazil,  116a;  North  American, 
125c;  of  South  America  and  Mexico, 
420cd,  421a. 

Indirectness  of  Moslem  women’s  work, 
448b. 

Individual  responsibility  of  laymen,  i66abc; 
individual  work,  238b;  individual  support 
of  missionaries,  6iod,  6na. 

Indo-Chinese  races,  309c. 

Industrial  missions  in  Africa,  209a,  302d, 
303a,  304c;  industrial  plant,  290a. 

Infanticide  in  India,  372bc,  388d. 

Infidel  literature:  lacking  in  Korea,  4iibc; 
used  by  Indian  Moslems,  456d. 

Influence:  of  Chinese  women,  348d,  349a; 
of  Christianity  in  Japan,  393-396;  of 
schools,  daily,  527d,  528ab;  of  Christian 
professors,  577d. 

Ingle,  Bishop  J.  A.,  gsid. 

Injudicious  missionaries,  133b. 

Inspiring  missionary  literature  meager, 
591c. 

Institutions  affected  by  Volunteer  Move- 
ment, 41a. 

Instruction  possible  in  hospitals,  syste- 
matic, 504d. 

Instructions  to  early  medical  missionaries, 

499d. 

Intellectual:  bias  and  non-Christian  relig- 
ions, 83d,  86a;  needs  of  men  not  met  by 
non-Christian  religions,  9id;  equipment 
essential  to  missionary  success,  108-114; 
development  fostered  by  missionaries, 
112b. 

Intemperance,  theoretically  and  practically, 
in  Mohammedanism,  94cd. 

Intercession  for  missions  demands  study, 
603d. 

Intercessory  prayer  and  missions,  181-185. 


Inter-Church  Conference  on  Federation  re- 
ferred to,  52d,  62a. 

Inter-Collegiate  Christian  Union  of  Cam- 
bridge, England,  243-245. 

Interdenominational  Conference  of  Wom- 
en’s Boards,  652b. 

Interest  in  missions;  now  and  twenty  years 
ago,  55d-57b;  lacking,  558cd;  awakening 
an,  6iobc;  maintained  by  study  and  pray- 
er. 633,  634;  interesting  a layman  in  mis- 
sions, 640b. 

International  Comity  and  the  Volunteer 
Movement,  142-145. 

Internatjonal  Institute  of  Spain,  570C-571C. 

International  Law:  Dr.  Martin’s  work  for, 
141c;  and  missions,  626-629. 

International  relations  aided  by  newspa- 
pers, isoab. 

Interparliamentary  Union,  144a. 

Interpretation  of  Christianity  by  mission- 
aries, nab. 

Interpreting  social  development  a newspa- 
per function,  tsod,  151a. 

Inter-Seminary  Missionary  Alliance,  548c. 

Inventions  in  China,  Western,  338b. 

Investment  in  missions  most  profitable, 

34bc. 

Irreligious  womanhood  of  Japan  dangerous, 
398d. 

Irvine,  W.  M.  Address  on  “How  to  In- 
doctrinate Students  with  the  Missionary 
Spirit  Before  They  Enter  College,”  564- 
568:  Object  of  education,  564,  565;  Eng- 
lish secondary  schools,  565;  the  heart  not 
to  be  neglected,  565;  setting  forth  the 
need  for  missions,  565;  the  Mercersburg 
plan,  566;  interest  taken  by  the  boys,  567; 
arguments  employed,  567;  death  of  a 
school  boy,  568. 

Islam.  See  Mohammedanism. 

Ispahan  opened  by  medicine,  502b. 

Italians  in  South  America,  421a. 

Itineration:  evangelistic,  473-475;  medical 
work,  505b,  510-512. 

Ito,  Marquis,  quoted,  398d. 


Jackman,  L.  W.  B.,  313a. 

Jackson,  General,  and  foreign  missions, 
I59bc. 

Jacob,  179c. 

Jaffna:  Foreign  Missionary  Society,  191b; 
work  in,  317-322;  Jaffna  College,  3i9ab. 

Jail,  singing  in  a Philippine,  428bc. 

Tames,  Professor,  quoted,  s6id. 

Japan:  See  Table  of  Contents.  Source  of 
Japan’s  progress,  96b;  opened  by  Com- 
modore Perry,  zogd;  influence  in  Korea 
and  China,  406b;  transformation  of,  628c. 

Japanese:  soldiers  an  example  to  Chris- 
tians, 34d ; religion  defective  in  truth, 
94a;  students,  194-196;  in  China,  Chris- 
tian, i95d;  women,  257a;  reaching  them, 
398-400;  representatives  praying,  211a; 
prestige  in  China,  338b,  399d,  400a. 

Jay,  John,  treaty  of,  143a. 

Jerome,  William  Travers,  167a. 

Jesuits  furnished  Leibnitz  with  missionary 
data,  65a. 

Jesus  Christ:  pre-eminent  in  the  mission- 
ary enterprise,  64b;  King  in  India,  378d, 
537c;  essential  for  the  missionary^  life 
and  usefulness,  407cd;  an  illustration  of 
soul  winning,  583bc. 

Tibara,  changes  in,  436b. 

Job’s  question,  i84ab. 

John  3:16,  263cd. 

Jonah,  258a. 

John,  Griffith,  quoted,  98cd. 

Jones,  S.  Address  on  “Tidings  from  Cuba,” 
435.  436:  Missions  aided  by  United  States 
Government,  435;  corner-stone  laying, 
436;  Panama  Canal,  436;  changes  in  Ji- 
bara,  436;  Christianity’s  opportunity,  436. 


INDEX 


699 


Joshua  walking  with  God,  i22d. 

“Journal  of  the  American  Medical  Asso- 
ciation,” 253d. 

ourneying  into  interior  Africa,  2<}2ab. 
oy  in  doing  woman’s  work,  478b. 

Judaism  and  other  religions,  99c. 

Judson:  Sir  Mortimer  Durand’s  father’s  es- 
timate of,  I3ibc;  his  statement  of  mis- 
sionary qualifications,  I35ab;  his  studi- 
ousness, 133d. 

ulfa,  a Persian  station,  502a. 
ustice  taught  by  missionaries,  112c. 

Justification  of  the  Chinese  attitude,  352d- 
334b. 

K 

Kan-su,  333d. 

Karma,  3273c. 

Kataoka,  President,  2nd,  212a. 

Keeper:  Am  I my  sister’s,  256-259. 

Keith-Falconer,  246b. 

Keller,  F.  A.  Address  on  ‘‘Spiritual  Pow- 
er,” 357‘362:  The  need  and  its  supply, 
357,  358;  described,  358;  its  manifesta- 
tions, 359,  360;  hindrances  to  its  recep- 
tion, 360;  how  obtained,  360-362. 

Kellogg,  Dr.,  quoted,  89d. 

Keng-tung,  a hill  tribe  station,  314a. 

Kentucky  Theological  Seminary,  552d,  553a. 

Kerr,  Dr.  J.  G.,  5i3bd. 

Keshab  Chandar  Sen,  98b. 

Keswick : and  its  influence  on  the  British 
Movement,  8c;  Ramabai  at,  381c. 

Key  to  the  missionary  situation,  pastor  the, 
616a. 

Khartum  and  General  Gordon,  12c. 

Khasi  Mission,  312b. 

Khasi  Hills,  revival  in,  381a. 

Kindergarten : helping  Japanese  mothers, 
397d,  398a;  in  Japan,  401c;  preparation 
for  work,  536d,  537b. 

King,  H.  C.  Address  on  “The  Reasonable- 
ness of  Expecting  the  Co-operation  of  a 
University  Faculty  in  Arousing  or  Fos- 
tering the  Missionary  Spirit,”  561-564:  Co- 
operation due  to  missions  because  of  edu- 
cative value,  561 ; missions  displace  the 
self-centered  spirit,  561;  prevent  smother- 
ing of  highest  interests,  562,  563;  train 
to  social  consciousness  and  efficiency,  563, 
564;  aid  in  world  conquest  by  its  great- 
est personality,  564;  quoted,  io6d,  107a. 

Kingdom  of  God  without  boundaries,  255d. 

Kipling  quoted,  396b. 

Kipp,  Bishop,  55id. 

Kissing  in  Africa,  117b. 

Kitchener,  Lord,  461c. 

Kiushiu,  work  in,  399abc. 

Knight  E.  H.  Address  on  “Necessity  for 
the  Pedagogical  Training  of  Missionary 
Candidates,”  581-583:  Essentials  for  the 
missionary’s  equipment,  581;  trained 
teachers  especially  desired,  581;  training 
needed  at  home  also,  581,  582;  training 
of  native  workers  demands  this  knowl- 
edge, 582;  helpful  in  evangelistic  work, 
582;  religious  pedagogy  especially  desir- 
able, 583;  example  of  Jesus,  583. 

Knowledge:  requisite  to  missionary  conse- 
cration, 3oab;  of  the  body  essential  to 
missionaries,  104c;  of  missions  not  suffi- 
cient to  create  genuine  interest,  i72d; 
of  God  among  lower  races,  216c;  of  mis- 
sions a help  to  giving,  5843b. 

Konde,  the,  302b. 

Kongo  Free  State,  206c. 

Korea:  religion  of,  childish,  90b;  begin- 
ning of  missions  in,  2ioab ; training 
classes  in,  2i2d,  213a;  essential  for,  407, 
408;  woman’s  work  in,  408-410;  medical 
missions  in,  515-518. 

Koran:  and  polygamy,  95c;  not  translated 
by  Moslems,  221c;  and  Christian  Scrip- 
tures, 454a;  sanctions  license  and  liberty, 
454c;  permits  four  legal  wives,  46od. 

Ko  San  Ye,  313-317  passim. 


Krishna’s  view  of  falsehood,  93d. 
Kwei-chou,  340b. 

Kyoto,  an  experience  in,  624b. 
Kyrias,  Mr.  G.,  449b. 


L 

Labrador,  work  in,  s82cd. 

Ladders,  story  of  the  two,  426bc. 

Laflamme,  H.  F.  Address  on  “Mass  Move- 
ments in  India,”  379-3S2:  Reinforcements 
needed  because  of,  379;  pastoral  oversight 
essential,  379.  380;  centers  of  mass  move- 
ments, 380;  other  less  important  centers, 
380,  381;  Ramabai’s  work,  381;  Animists, 
381;  Madras  Conference  appeal,  382.  Ad- 
dress on  "Methods  in  Evangelistic  Work,” 
490-492:  Missionary  candidates  should  be 
soul  winners,  490,  491 ; the  problem,  491 ; 
six  obstacles  in  India,  491,  492;  how  to 
overcome  them,  492;  specific  methods, 
492;  Dr.  Duff’s  saying,  492.  Address  on 
“Elementary  Education  in  Mission 
Work,”  523-526:  India’s  missionary  force, 
523;  most  workers  have  to  do  with  ele- 
mentary education,  523;  need  of  this  work, 
523,  524;  lack  of  schools,  524;  Madras 
Presidency  statistics,  524,  525;  revivals 
and  lower  education,  525;  speaker’s  con- 
nection with  Indian  schools,  525,  526; 
trained  Christian  men  needed,  526. 

Lamb,  Charles,  quoted,  233c. 

Lambeth  Conference  and  the  Watchword, 
54d,  55a. 

Lancet  opened  Korea,  516b. 

Land  donations  to  missions,  290a. 

Language:  examinations  and  ill  health, 
106c;  attainments  of  missionaries,  i33ab; 
learning  in  Africa,  294b;  facility  in,  de- 
sirable, 331a. 

Languages:  of  Assam,  3iobc;  spoken  by 
Moslems,  221c,  222a;  an  obstacle  in  Ma- 
laysia, 323c. 

Lanier  quoted,  233c. 

Lankester,  Dr.  H.  Address  on  “Care  of 
One’s  Health  a Divine  Requirement,  and 
the  Essentials  of  Maintaining  Physical 
Efficiency,”  103-108;  Missionaries  ma- 
chines of  God,  103;  consequently  should 
be  cared  for,  103;  health  ruined  by  over- 
work, 104;  missionary  societies  should 
have  a medical  examiner,  104;  two  main 
factors  in  health,  104;  medical  training 
of  missionary  candidates,  104-105;  Living- 
stone College,  105 ; “first  aid”  instruction 
valuable  but  insufficient,  106;  influence 
of  mind  over  body  106,  107;  language 
examinations  and  ill-health,  106;  lack  of 
recreation  leads  to  break-downs,  106;  rest 
days  essential,  107;  recreation  in  tropical 
countries  especially  important,  107;  value 
of  hobbies,  107-108;  summary,  107.  Ad- 
dress on  “The  Importance  of  Medical 
Missions,”  499-503:  At  first  the  Church 
did  not  understand  this,  499;  change  of 
sentiment,  499,  500;  present  belief  in  med- 
ical missions,  500;  medical  work  over- 
throws hostility,  501;  attracts,  501;  opens 
distant  fields,  502;  breaks  down  supersti- 
tion, 502;  exhibits  love  of  Christ,  502, 
503;  nurses  almost  as  influential  as  doc- 
tors, 503;  demand  for  such  workers,  503. 
Remarks  in  Editors’  Conference,  598,  599. 

Laos,  recent  news  from,  214c. 

Lapsley,  an  African  missionary,  291-296, 
passim. 

Latent  powers  in  nature,  I59d,  160a;  latent 
resources  of  the  laymen,  159-167. 

Latin-America,  Mission  work  in,  199-203, 
417-437- 

“Launch  out  into  the  deep,”  243-245,  pas- 
sim. 

Lawrence,  Henry,  epitaph  of,  385b. 

Laws,  Dr.,  quoted,  I25ab. 

Lay  medicine  in  Africa,  293cd. 


700 


INDEX 


Laymen:  latent  missionary  resources  of, 
159-167;  influential  in  plans  for  giving, 
610b;  part  in  the  missionary  enterprise, 
623-640;  in  the  East,  opportunity  for, 
626b. 

Leaders:  from  the  college  element,  3b;  in 
India,  educated,  377 d,  378a. 

Leadership:  of  pulpit  needed,  missionary, 
I57cd;  demanded  by  India,  3873b;  among 
church  young  people,  need  for  student, 
645,  646;  of  mission  study  class,  649d. 
65oab. 

League  of  Student  Volunteers  in  Japan, 
189,  190. 

Lectures:  on  health  in  Church  Missionary 
Society’s  institutions,  105c;  for  student 
volunteers,  389c. 

Lectureships,  missionary,  544c. 

Legend,  ancient  Jewish,  234d,  235a. 

Leibnitz’s  missionary  scheme,  64d,  6sab. 

Lenington,  R.  F.  Address  on  “Answers  to 
the  Call — Some  Results,”  430-433:  Results 
of  thirty  years’  work  in  Brazil,  430;  stim- 
ulus to  Catholicism,  431 ; Catholic  Bibles, 
431 ; new  translations  of,  431 ; Catholic 
young  people’s  societies,  431 ; native 
Church  becoming  independent,  432;  co- 
operation of  army  officers,  432;  debt  pay- 
ing, 432;  a converted  hostess,  433;  the 
lost  child,  433.  Address  on  “Evangelistic 
Itineration,  473-475:  Teachings  of  Jesus, 
473;  Paul’s  method,  474;  fruit  of  itinera- 
tion, 474;  sacrifices,  474;  its  personal  re- 
ward, 474,  475. 

Lepers,  Chinese,  slid. 

Lessons:  from  British  Volunteer  Union, 
72-75;  taught  the  heathen,  false,  i24cd. 

Levant,  Islam  in  the,  441-443. 

Liberia,  288d,  289a. 

Liberty  lacking  in  Persia,  religious,  445bcd. 

Libraries  in  institutions,  missionary,  s6bc. 

Liddon,  Canon,  on  prayer,  i82bc. 

Lien-chou  massacre,  213c. 

Life:  of  the  missionary,  2id,  22a;  life  pur- 
pose that  is  abiding,  36d;  surrender  of 
the,  259-263;  laid  down,  2843b;  held  sa- 
cred by  Buddhism,  animal,  327d;  to  be 
sacrificed  for  Moslems,  463d;  affected  by 
Christ,  the  whole  of,  493bc. 

Liquor  traffic  in  Africa,  2o6d,  207a. 

Literacy:  in  India,  383b;  among  Indian 
Moslems,  454d. 

Literary  work:  in  missions,  opportunity 
for,  222a;  in  West  Central  Africa,  299a. 

Literati  of  China  a mission  field,  78b,  I92cd. 

Literature:  of  missions  not  widely  known, 
3oab;  educative  value  of  missionary,  167- 
174;  prepared  for  Moslems,  22id;  China, 
343b;  in  the  Levant,  Christian,  442bc. 

Liverpool  Conference  and  its  influence,  67d- 
68c,  69c. 

Living,  evangelists  to  be  taught  the  right 
way  of,  488a. 

“Living  Link”  idea,  6iod,  61  ia. 

Livingstone  College  and  medical  training, 
iosd. 

Livingstone’s  African  travels  referred  to, 
229b,  283a,  299d,  3ood,  603b,  623bc;  his  call 
to  the  field,  246b;  as  a doctor,  5o8d. 

Livingstonia  Mission,  301a. 

Lloyd,  Dr.,  55id. 

“Lo,  I am  with  you  alway,”  292b,  293c. 

Lockhead,  J.  L.,  quoted,  460b. 

Lodging  house  in  Singapore,  479c. 

London  Mission  in  Western  China,  34od. 

“London  Times”  publishes  missionary 
news,  5g8d. 

Lordship  of  Jesus  Christ.  29-36. 

“Lose  Hefte,”  69a. 

Lost  Child,  Brazilian  Catholics  likened  to 
a,  433d- 

Love:  central  place  of,  in  Christianity,  84b; 
lacking  in  African  religion,  90b;  “Love  of 
Christ  Constraineth  Us,”  sermon  on,  229- 
233 ; conquering  opposition,  429^4306, 
5o8bc. 


Low  castes  in  India,  217a,  218b. 

Lowrie,  Dr.  J.  W.,  quoted,  211b. 

Lucas,  A.  II.  Address  on  “The  Montclair 
Plan,”  609-612:  Aim  of  the  plan,  609,  6ioj 
initiating  the  scheme,  610;  Bishop  Tho- 
burn’s  help  through  the  “living  link,” 
610,  61 1 ; Tract  Society  work,  611;  re- 
sults, 61 1?  612;  effect  on  young  people, 
612;  missionary  prayer  meeting,  612. 

Luce,  H.  W.,  Opportunity  in  China,  265c. 
Address  on  "China’s  Appeal  to  Life,” 
362,  363:  Frederick  W.  Myers,  quoted, 
362;  the  appealing  fact  of  Christian  mis- 
sions, 362;  home  claims,  363;  a late  de- 
cisions for  missions,  363;  fear  of  Cod’s 
will,  363. 

Luebo,  293cd. 

Luering,  H.  L.  E.  Address  on  “Mission 
Work  in  Malaysia,”  322-325:  The  field, 
322;  Xavier’s  work  in,  322,  323;  socie- 
ties, 323;  why  Malaysian  work  is  neg- 
lected, 323;  a meeting  place  of  the  na- 
tions, 323,  324;  prominence  of  Chinese 
church  in,  324;  efforts  for  Malaysian 
races,  324;  neglected  tribes,  324,  325;  our 
duty,  325.  Address  on  “A  Typical  Result 
of  Evangelistic  Work,”  479-481:  Preach- 
ing in  Singapore,  479;  a Chinese  dor- 
mitory, 479;  sick  man  cured,  480;  his 
conversion,  480;  becomes  a Christian 
worker,  480,  481;  his  labors  in  China, 
481. 

Lull,  Raymund,  224d. 

Luther’s  relation  to  Christ,  29a. 

“Lux  Christi,”  651b. 

Luxuries  and  missionary  contributions,  33d, 
34a,  632c. 

Lyon,  Mary,  s68cd,  569a. 

Lyons,  D.  W.,  first  Educational  Secretary, 
46c. 

M 

Mabie,  Dr.  H.  C.,  and  his  parishioner  mis- 
sionaries, 605a. 

Macartney,  Lord,  Embassy  to  China,  i39d. 

Macaulay  quoted,  8gab. 

Macdonald,  J.  A.  Address  on  “The  Secu- 
lar Press  and  Foreign  Missions,”  146- 
151:  Function  of  the  newspaper  stated, 
146,  147;  mission  news  part  of  the  world- 
survey,  147;  missionary  news  must  have 
human  features,  147,  148;  must  be  in 
touch  with  life  at  home,  148;  must  bear 
on  progress  of  civilization  abroad,  149; 
newspaper  men  should  master  missionary 
problems,  149;  should  report  facts  fairly, 
149;  should  advocate  justice  abroad,  150; 
should  intelligently  discuss  missionary 
problems,  150;  should  note  spiritual  fac- 
tors in  progress,  150,  151;  missions  the  dy- 
namic of  civilization,  151.  Address  on  “How 
to  Interest  the  Secular  Newspapers  in 
Missions,”  597,  598:  Secretaries  should 
give  them  good  material,  597;  should 
appreciate  news  value  of  information  re- 
ceived, 598;  boards  should  have  a news- 
paper man  among  their  officers,  598;  sec- 
retaries should  appreciate  work  of  secu- 
lar newspapers,  598. 

Macfarland,  H.  B.  F.  Address  on  “The 
Relation  of  the  Student  Volunteer  Move- 
ment to  International  Comity  and  Uni- 
versal Peace,”  142-145:  Introduction,  142; 
the  duel  a century  ago,  142,  143;  growth 
of  the  arbitration  idea,  143;  early  use  of 
Supreme  Court  limited,  143;  Interparlia- 
mentary Union,  144;  what  students  can 
do  here  to  aid  the  cause  of  peace  and 
comity,  144,  145;  what  they  can  do  abroad, 
145 ; Christ  the  bond  of  peace,  145. 

Machine,  body  a valuable,  103b. 

Mackay  quoted,  207b. 

Mackenzie,  Bishop,  300c. 

Mackenzie  of  Tientsin,  Dr.,  514b. 

Madden,  Archdeacon,  quoted,  358bc. 


INDEX 


701 


Madeira  Islands,  288b,  28gd. 

Madras : Decennial  Conference,  Cal!  is- 
sued by,  I74d,  I9id,  3823b;  religion  in, 
383a;  Madras  Presidency  illiterates,  524cd. 

Madrassa  College,  455d. 

Magazines  read,  how  to  get  missionary, 
I72ab. 

Magna  Charta  of  the  Kingdom,  2343b. 

Mhabharata,  teachings  concerning  false- 
hood, 93d. 

Making  Christ  known,  three  ways  of,  21c, 
22c. 

Malarial  fever  in  Africa,  203d. 

Malaysia,  mission  work  in,  322-325. 

Mammon  a great  enemy  to  missions,  625ab. 

Manifestation  of  spiritual  power,  359a,  360b. 

Manley,  G.  T.  Address  on  “Valuable  Les- 
sons from  the  Student  Volunteer  Mis- 
sionary Union  of  Great  Britain,”  72-75. 
Obedience  to  the  Holy  Spirit  key  to  the 
Union’s  success,  72;  British  universities 
of  missionary  origin,  72;  beginnings  of  a 
Volunteer  Union,  73;  Mr.  Moody’s  rela- 
tion to  it,  73;  impulse  from  Stanley  Smith 
and  Studd,  73;  aid  received  from  R.  P. 
Wilder,  74;  experiences  of  two  of  the 
Union’s  leaders,  74;  Divine  communion 
essential,  75.  Address  on  “Not  Pressed 
Men,  but  Volunteers,”  245-247:  Volun- 
teering an  issue  not  to  be  avoided,  245; 
question  of  being  called  to  the  mission 
field,  245,  246;  a sign  not  to  be  asked 
for,  246.  Address  on  “Professorial  op- 
portunities for  Exerting  a Christian  and 
Missionary  Influence,”  576-578:  Liver- 
pool Volunteer  Convention,  576;  result- 
ing meetings,  576,  577;  Christian  life  of 
professors  not  known  by  students,  577; 
winning  men  for  Christ,  577;  seeking  for 
missionary  recruits,  578. 

Manning,  Cardinal,  quoted,  237a. 

Manu.  See  code  of. 

Many-sidedness  of  Jesus,  ii3cd. 

Marah,  waters  of,  i8gcd. 

Marcelina  and  Candido,  429b-43ob. 

Marriage  to  the  gods  in  India,  37icd. 

Marriage  question  in  Bolivia,  434d. 

Married  missionaries’  leverage  in  Japan, 
399bc. 

Marshall,  E.  Address  on  “Importance  of 
the  Study  of  Missions,”  583,  584:  Jesus’ 
command,  583,  584;  ignorance  of  missions, 
584;  should  study  for  the  sake  of  the 
heathen,  584;  should  study  for  practical 
points,  584. 

Martin’s  work  for  China,  W.  A.  P.,  i4ibc. 

Martineau  referred  to,  563b. 

Martyn,  Henry,  I26ab,  244d,  246ab,  384d, 
605b. 

Martyrs  in  China:  women,  349d,  350a;  mar- 
tyr’s message  to  his  boy,  33b. 

Mary,  Mother  of  Jesus,  233-240,  passim; 
preeminence  of  the  Virgin,  425bcd. 

Mass  movements  toward  Christianity,  313- 

317,  379-382. 

Massacre  of  Presbyterian  missionaries  in 
China,  213c. 

Massey,  R.  K.  Address  on  “The  Seminary 
as  a Recruiting  Ground  for  Missionary 
Statesmen,”  550-552:  Characterization  of 
missionary  statesmen,  550,  551 ; Alexan- 
dria’s missionary  nraduates,  551;  reasons 
for  that  Seminary’s  missionary  interest, 
552. 

Master  and  servant,  relations  between,  117c. 

Mateer,  Dr.  Calvin,  quoted,  214a. 

Matthew  9:37,  273-275;  Matthew  19:29,  278c. 

Maya,  Buddha’s  mother,  327a. 

Mazbi  Sikhs,  217a. 

Mazzini,  Joseph,  quoted,  236a. 

McBee,  S.,  590a. 

McCall.  Adam,  dying  words,  35c. 

McCheyne,  127c. 

McClure,  Mrs.  A.  Address  on  “Work  for 
the  Women  of  India,”  370-372:  Women 
needed  to  lead  women,  371;  prevalence 


of  sin,  371 ; three  varieties  of  sin  speci- 
fied, 371;  desire  for  better  things,  371, 
372;  Hindu  woman’s  gift  to  her  god,  372. 

McConaughy,  D.  Address  on  “What 
Northern  Presbyterian  Laymen  are  Do- 
ing,” 638-640.  Battle  of  King’s  Moun- 
tain, 638;  rope  holding,  638;  railroad  man 
and  missions,  639;  laymen  of  Zanesville 
Presbytery,  639;  committee  of  laymen  in 
each  church,  640. 

McCosh,  President,  testimony  to  the  Move- 
ment, 4od. 

McDowell,  W.  F.  Address  on  “Final  and 
Supreme  Authority  of  Jesus  Christ,”  233- 
240:  Charles  Lamb  and  Lanier  on  Christ, 
233;  “Slaves  of  Jesus  Christ,”  233;  men 
deeply  interested  Jesus,  233;  His  first 
great  sermon,  234;  the  new  ideal,  234: 
great  men  needed  therefor,  234;  need  of 
the  filial  accent  in  Christians,  234,  235; 
character  significant  in  personal  life,  235; 
holiness  defined,  235;  humane  spirit  need- 
ed in  college  lives,  235,  236;  “Love  one 
another,”  236;  the  young  ruler’s  lost 
chance,  236;  the  new  Tenth  of  Mark, 
236;  law  of  Christian  character,  237;  Jesus’ 
social  passion,  237;  the  college  student’s 
Scripture,  237;  “Be  ye  therefore  perfect,” 
237,  238;  fundamental  categories  of  Chris- 
tianity, 238;  the  future  triumph,  238;  final 
tests,  238;  inheriting  eternal  life,  239; 
history’s  true  goal,  239;  what  personal 
faith  must  become,  239;  the  student’s 
pledge  and  covenant,  240. 

McLaren,  Dr.  Alexander,  quoted,  574d. 

McLaughlin,  J.  L.  Address  on  “Answer 
to  the  Call  from  Latin-America — Meth- 
ods,” 427-430:  A needed  vision,  427;  story 
of  Nicholas  Zamora,  428;  case  of  Can- 
dido, 429;  love  wins  the  day,  429,  430. 

Medical:  training  helpful  to  missionaries, 
I04d;  colleges  of  India,  Christians  in, 
219b;  Education,  Committee  on,  253d; 
medical  missionary,  reasons  for  being  a, 
253.,  254;  work  in  Ceylon,  3i9d;  opportu- 
nities in  India,  372-375;  schools  in  India, 
390a,  515b;  work  in  Korea,  410b;  students 
willing  to  volunteer,  631b. 

Medical  Missions:  See  Table  of  Contents; 
books  on,  see  Appendix  A,  Bibliography; 
in  Burma,  330b ; needed  in  Arabia,  44701! ; 
the  sick  in  European  Turkey,  45iabc: 
helpful  in  Moslem  work,  467b;  inadequacy 
of,  472c;  in  the  Philippines,  49oabc;  case 
of  hand  treatment,  509c;  secondary  school 
supports  a doctor,  566bcd. 

Meem,  J.  G.  Address  on  “Is  There  a 
Call  to  Labor  for  Latin-America?”  417- 
419:  Religious  liberty  decreed  in  South 
American  Republics,  417;  Bible  almost 
unknown,  417;  Roman  Church  will  always 
remain,  418;  dissatisfaction  with  that 
Church,  418;  neglected  by  Protestantism, 
418;  religious  need  of  Brazil,  4i8. 

Meetings  of  Cambridge  professors,  576d. 

Membership:  in  India,  increase  of  Metho- 
dist, 218c;  of  Chinese  churches,  increase 
in,  350c. 

Mercersburg  Academy’s  plan  of  raising 
missionary  money,  566bcd. 

Message  of  missionaries  to  non-Christians, 
559C. 

Messages  from  volunteers  soon  to  sail,  279- 
281. 

Methodist  Episcopal  Church  Missionary 
Society’s  missionaries,  174c;  Methodist 
University,  Peking,  193a;  growth  in  In- 
dia in  1905,  218c;  work  in  Africa,  28gd, 
2goad;  work  in  Western  China,  34od,  341a; 
missionary  problem,  statement  of  lead- 
ers, 648b,  649b. 

Methods  of  work:  employed  by  Ko  San 
Ye,  3i4cd,  3153d;  in  Korean  woman’s 
work,  4ioabc;  in  Latin-America,  427-430; 
in  Arabian  women’s  work,  446c,  447ab; 
relation  of  evangelism  to  other  methods, 


702 


INDEX 


472ab;  employed  in  evangelistic  work, 
477bc,  490-492;  of  training  native  physi- 
cians, 5i4C-si5b;  in  Bible  study,  585c. 

Miao  of  China,  34obc. 

“Middle  Kingdom”  of  Dr.  Williams,  141b. 

Milan,  Cathedral  of,  160c. 

Military  Department  toward  Christianity, 
attitude  of  Japanese,  394c. 

Miller,  K.  S.  Address  on  “The  Unique  Im- 
portance of  Japan  as  a Mission  Field,” 
405,  406:  Educated  men  usually  without 
religion,  405,  406;  open  doors,  406;  strate- 
gic relationship  to  Korea  and  China,  406. 

Mills,  Samuel  J.,  and  his  mother,  iod;  re- 
ferred to,  384d. 

Mind’s  influence  upon  body,  io6bc. 

Mingling  of  Paganism  and  Romanism,  42id, 
422ab. 

Minister  to  the  United  States,  Chinese, 
quoted,  354d. 

Minister’s  relation  to  missionary  success, 
IS5-I59- 

Ministerial  failure,  isybc. 

Ministry  aided  by  Movement,  42b,  sgd. 

“Miracle  of  Modern  Missions,”  4iod. 

Miracle  of  the  loaves  and  fishes,  6o7bc. 

Mission  bands  prominent  in  the  propa- 
ganda, sod. 

Mission  field:  a test  of  saintship,  I25d;  re- 
lation of  theological  seminaries  to,  548- 
55°; 

Mission  of  Christ  to  us,  4b,  5a. 

Mission  study  fostered  by  Movement,  44bc, 
46a,  47c;  in  churches,  i68d;  in  theologi- 
cal seminaries,  543-545;  text-books  for, 
644d,  645ab,  6siabc;  in  Sunday-schools, 
646bc,  656a;  among  young  people,  647- 
650. 

Mission  work:  a strong  international  tie, 
5d,  6a;  relationship  of  departments  of, 
376abc. 

Missionaries:  their  preaching,  21b;  life,  22a; 
beneficence,  22bc;  one  needed  for  each 
25>°°°.  3!d,  32a;  illustrious  examples  of, 
ma;  deserve  strong  home  base,  158b;  and 
African  tribes,  205ab;  qualifications  in  Af- 
rica, 305d;  qualifications  needed  in  Japan, 
4poab,  402b;  not  accountable  for  interna- 
tional difficulties,  624bc;  an  Indian  mis- 
sionary family,  623d. 

Missionary:  bibliography  of  literature,  see 
Appendix  A;  educative  value  of,  167-174; 
societies,  birth  of  the  great,  20c;  enter- 
prise defined,  2iabc;  spirit  influential  in 
all  Christian  work,  45b;  interests  in  col- 
leges now  and  twenty  years  ago  con- 
trasted, 55d-57b;  colleges,  6od;  life  of 
Continental  universities,  64-71 ; Magazine 
of  Francke,  66c;  possibilities  of  women 
students  of  world,  75-78;  health  bureau, 
104c;  graduates  from  Ohio  Wesleyan, 
572d;  training  schools,  conference  of,  581- 
586;  committee  in  Montclair  church,  6nd; 
must  know  his  own  religion,  iogd;  should 
study  and  practice  propriety,  i2ibc;  inner 
life  a battle,  357c. 

Missionary  Day  in  theological  seminaries, 
545d,  546,  547. 

“Missionary  Review  of  the  World”  quoted, 
372ab. 

Missionary  Week  in  Scotland,  6i7d,  618a. 

Missions:  co-extensive  with  mankind,  22d, 
23a;  abroad  established  by  universities, 
47d,  48a;  as  viewed  by  Christian  diplo- 
mat, 131-136;  relation  of  press  to,  146- 
151;  in  Latin- America,  199-203;  in  Pagan 
Africa,  203-209;  to  be  efficient  should  be 
well  equipped,  208c;  in  the  Far  East,  209- 
215;  in  Southern  Asia  and  India,  216-219; 
in  the  Mohammedan  world,  220-225;  in 
Burma,  313-317;  belated,  346ab;  to  Mo- 
hammedans, 441-467;  to  general  progress 
of  civilization,  relation  of,  557C-558d;  and 
international  relations,  626-629 

Mixed  races  of  Mexico  and  South  America, 
42od. 


Moffat,  Robert,  239b. 

Mohammed  quoted  as  to  lying,  93d. 

Mohammedanism:  impotence  and  inferior- 
ity, 90c,  91b;  view  of  liquor  drinking, 
94cd;  creates  a moral  desert,  96a;  hostile 
to  African  missions,  207ab;  low  morality 
in  Africa,  207c;  in  Egypt,  297bc;  prayer 
call,  297d;  spread  of,  in  Asia  Minor, 
44iab;  in  Persia,  443-446;  degrades  woman, 
446bc;  view  of  Jesus  Christ,  466b. 

Mohammedans:  and  Henry  Martyn,  125b; 
in  Malaysia,  324c;  accessible  in  China, 
34ibc;  in  India,  388d,  389a;  educated  In- 
dian Moslems,  453-458;  distribution  of  un- 
evangelized, 462c,  463c;  conversion  of, 

I34cd;  converted  Mollah,  484d,  48sabc. 

Money  and  Missions,  163d,  i64d. 

Mongrel  speech,  evils  of,  119b. 

Monks  of  Iona,  i84d. 

“Monkey  theology,”  536bc. 

Montclair  plan  as  to  missions,  609-612. 

Moody,  D.  L. : influence  at  Cambridge  Uni- 
versity, 73d;  and  his  trustees,  163a;  and 
Sankey  at  Cambridge  University,  244d; 
and  teachers  for  Japan,  403d. 

Moore,  E.  C.  Address  on  “The  Import- 
ance of  Interesting  Our  Students  in  the 
Missionary  Enterprise,”  557-561:  Missions 
call  for  best  powers  of  men,  557;  relation 
of  missions  to  civilization,  557,  558;  con- 
tribution of  Graeco-Roman  world  to  Chris- 
tianity, 559,  560;  the  Teutonic  contribu- 
tion, 560;  contribution  of  modern  non- 
Christian  nations,  560;  the  great  task  de- 
mands strong  men,  561. 

Moorfields  Tabernacle,  605c. 

Moral:  law  the  center  of  Jewish  religion, 
81b;  moral  needs  of  men  not  met  by 
non-Christian  religions,  <j2a-94d;  moral 
chaos  of  non-Christian  religions,  93bc. 

Moravian  Church  missions  and  their  early 
idea,  2ocd. 

“Morning  Star,”  320a. 

Morning  Watch,  44c,  108b. 

Morrison,  Dr.,  diplomatic  services,  i39d; 
referred  to,  165a,  336c. 

Morse,  R.  C.,  and  teachers  for  Japan, 
404a. 

“Morsel  eaten  alone,”  282b. 

Morton,  Miss  A.  R.  Address  on  “Present 
Status  in  East  China,”  336,  337:  Region 
included,  336,  337;  result  of  contact  with 
foreigners,  337;  feng-shui  disappearing, 
337;  educational  status  337;  religious  con- 
ditions 337.  Address  on  “The  Service 
of  Women  in  Educational  Missions,”  526- 
529:  Empty  lives  of  heathen  women,  526, 
527;  educational  essential  to  woman’s 
work,  527;  influence  of  women  teachers, 
527,  528;  Chinese  girls’  schools  created  by 
missionaries  528;  non-Christian  schools 
increasing  there,  529;  educators  demand- 
ed for  college  grade  work,  529. 

Moses’  fellowship  with  God,  i22d. 

Moslem.  See  Mohammedan. 

Mosque,  Protestant  missionary  preaching 
in,  I34ab,  482-485. 

Mott,  J.  R.  Address  on  “The  Possibilities 
of  This  Convention,”  3-8:  Its  magnitude, 
3;  youthfulness,  3;  varied  composition,  3; 
prayerful  preparation  for,  3,  4;  platform 
power,  4;  central  significance,  4;  emanci- 
pation and  guidance,  4,  5;  a place  of  com- 
missioning, 5;  a spiritual  dynamo,  5;  in- 
ternational Christian  unity,  5,  6;  relation 
to  the  world,  6;  sins  able  to  defeat  these 
possibilities,  6-8;  Christ  searching  for 
men  whose  hearts  are  right,  8;  power  of 
such  persons,  8.  Report  of  Executive 
Committee,  “First  Two  Decades  of  the 
Volunteer  Movement,”  39-64;  Movement’s 
forerunners,  39;  the  student  missionary 
situation  in  1886,  39;  fourfold  purpose  of 
Movement,  40;  field  which  it  cultivates, 
40;  President  McCosh’s  testimony,  40; 
number  of  institutions  touched,  41;  work 


INDEX 


703 


of  secretaries  in  institutions,  41;  some  re- 
sults of  their  work,  41;  increase  in  num- 
ber volunteering,  42;  effect  of  volunteer- 
ing upon  candidates  for  ministry,  42; 
number  who  have  gone  to  the  field,  42; 
number  of  boards  sending  volunteers 
out,  42;  distribution  among  fields,  43;  the 
Movement’s  influence  upon  missionary 
candidates,  43;  increasing  momentum,  43, 
44;  effect  upon  quality  of  candidates,  44; 
promotion  of  mission  study  and  the 
prayer  life,  44;  cantilever  bridge  illustra- 
tion, 45;  missionary  spirit  imparted  to 
students  entering  other  callings,  45;  its 
work  of  missionary  education,  45,  46; 
leading  text-books,  46;  promotion  of 
world  citizenship,  47;  influence  upon  the- 
ological seminary  missionary  instruction, 
47;  aid  rendered  Young  People’s  Mission- 
ary Movement,  47;  promotion  of  mission- 
ary giving,  47;  support  of  graduates  by 
colleges  and  seminaries,  48;  influence  on 
the  religious  life  of  students,  48,  49;  a 
stimulus  to  Christian  activity,  49;  rela- 
tion to  the  formation  of  the  Young  Peo- 
ple’s Missionary  Movement,  50,  51;  influ- 
ence upon  the  Church,  51;  promotion  of 
Christian  unity  and  co-operation,  52;  help- 
ful factor  in  mission  fields,  52;  influential 
in  extension  of  Movement  in  Christian 
lands,  53;  on  student  movements  in  non- 
Christian  lands,  53;  relation  to  the  Stu- 
dent Christian  Federation,  54;  its  Watch- 
word, 54,  55;  contrasts  between  the  stu- 
dent missionary  situation  now  and  twenty 
years  ago,  55-57;  Movement’s  obligation 
to  increase  number  of  volunteers,  57,  58; 
should  increase  its  educational  work,  58; 
should  emphasize  quality  of  candidates, 
59;  should  stimulate  delayed  volunteers 
and  others  in  home  work,  59;  should  en- 
courage entrance  into  the  ministry,  59; 
should  aid  in  missionary  work  of  the 
Church,  60;  North  American  student  field 
ripe  for  missionary  harvests,  60;  neces- 
sity of  an  increased  staff,  61:  increased 
mission  study,  61;  home  conditions  fav- 
orable to  advance,  61,  62;  Movement 

should  study  the  world-field  afresh,  62; 
should  not  falter  before  difficulties,  62; 
should  be  dominated  more  by  the  Watch- 
word, 63;  willingness  to  pay  the  cost, 
63;  crusader  spirit  called  for,  64;  exalta- 
tion of  Christ  essential,  64:  Seminary 
lecturer  on  missions,  549c;  at  Cambridge 
University,  576c. 

Mott,  Bishop,  552b. 

Mt.  Hermon  and  the  Volunteer  Movement, 
39cd. 

Mt.  Holyoke’s  service  to  missions,  568- 
572. 

Muir,  Sir  William,  quoted,  220b. 

Mules  in  a china  shop,  usabc. 

Muller  quoted,  97a. 

Mullins,  President,  quoted,  546d. 

Multitude,  Jesus  feeding  the,  6o7bc. 

Municipal  government  agitation,  i62ab. 

Murray,  Dr.  A. : organizes  Holland  Mis- 
sionary Association,  67b;  founds  Hugue- 
not Seminary,  57oab. 

Music  a help  to  missions,  492c. 

Myers,  F.  W.,  quoted,  362bc. 


N 

Naga  tribes,  work  for,  3iid,  312a. 
Nagasaki  harbor  and  the  floating  Bible, 
402d. 

Name:  of  God,  how  to  pronounce,  234d, 
235ab;  proposed  for  missionary  doctor, 
254b. 

Nassau,  Dr.,  of  Gabun,  ii9d;  quoted,  46od. 
National  Missionary  Society  of  India,  378a, 
384d,  38sab. 

Native:  churches,  care  of,  37gcd,  380a;  doc- 


tors, training  of,  513-515 ; ministry  in  Cey- 
lon, 318b;  workers,  their  training  requires 
knowledge  of  pedagogy,  582b. 

Natural  history  and  missionaries,  108a. 
Necessity  of  studying  world  conditions, 
47a- 

Necessity  of  missions,  345cd. 

Needs:  of  the  Christian,  11b,  12c;  of  men 
not  met  by  non-Christian  religions,  85, 
100;  of  Africa,  208c,  209a;  of  Japan,  212b; 
of  spiritual  power,  357a,  358b. 

Neesima,  Joseph,  address  of,  i89cd. 
Negative  definition  of  missions,  2iabc. 
Neglect  of  Latin- America,  418c,  419a. 
Negritos,  324d. 

Negro  problem  in  Africa,  28gbc. 

Nelsonfs  signal,  167c. 

Nervous  condition  of  missionaries  import- 
ant, 106c. 

Neve,  Dr.  Arthur,  499c. 

Nevius  quoted  as  to  Satan’s  power  in 
China,  87bc. 

New  China,  344ab. 

New  creations  of  Christianity,  The,  82d. 
New  Guinea  cannibals,  23b. 

New  Islam,  222d,  456a. 

New  message  of  Christianity,  234b. 

New  students  of  China,  i92d. 

New  Testament:  constantly  being  written, 
236d;  and  a Turkish  official,  442b;  use  of 
by  Chinese  converts,  48od. 

News  value  of  missionary  information, 
597d,  598a. 

Newspapers:  and  missions,  146-151;  in 
China,  211a;  in  Brazil,  native  Christian, 
432a;  men,  limitations  of,  146c. 

Ngoni,  the,  302acd. 

Niagara  Falls  illustrates  Nashville  Con- 
vention, sbc. 

Night  of  prayer  for  missions,  273b. 

Nirvana  a weakness  of  Buddhism,  90a,  327a, 
328a,  329ab. 

“Noble  Truths”  of  Buddhism,  328a. 
Non-Christian  countries  of  Asia  and  mis- 
sions, I36bc. 

Non-Christian  religions  inadequate  to  meet 
the  needs  of  men,  85-100. 

Non-Christian  schools  of  China,  529b. 

Nonne  Preestes  of  Chaucer,  116b. 

Noonday  prayer  for  missions,  183b. 

Normal  training  desirable  for  missionaries, 
526b,  537b,  581-583- 

Normal  mission  study  movement,  654,  655. 
North  China,  missionary  status  in,  335, 
336. 

North  India,  awakening  in,  38od. 

Northern  Presbyterian  laymen  and  mis- 
sions, 638-640. 

Northfield  mission  study  conference  for 
women,  653cd. 

Northwestern  University  Band,  sod. 
Norway’s  missionary  revival,  69c. 
Nose-blowing  among  our  ancestors,  116c. 
Nudity  in  art  to  be  avoided  by  missiona- 
ries, n6cd. 

Number  of  volunteers  who  have  gone  to 
fields,  42c. 

Nurses  almost  as  influential  as  doctors  in 
missions,  503a. 

O 

Oberlin’s  use  of  day  of  prayer  for  colleges, 
562b. 

Object  of  this  Convention,  4c;  of  missions, 

589cd. 

Objections  best  met  personally,  476a. 
Obscenities  in  Hindu  worship,  891!. 
Obstacles:  to  volunteering,  268bcd;  to  mis- 
sions in  India,  491b,  492a;  to  missions 
in  the  home  church,  647d,  648a. 

Obtaining  spiritual  power,  36od,  362a. 
Officer’s  care  of  health  an  example  to  mis- 
sionaries, 103c. 

Officials  of  Japan  favorable  to  Christian- 
ity, 397C, 


704 


INDEX 


Ohio  Wesleyan  University’s  work  for  mis- 
sions, 572-575. 

Old  China  disappearing,  335ab. 

Old  Dutch  churches  in  Ceylon,  3i7d,  318a. 

Omar’s  lament,  97c. 

Omdurman,  461c. 

Openness  of  the  world  to  missions,  6id;  of 
China,  346cd. 

Opportunity:  in  Pagan  Africa,  203-209;  in 
Assam,  313b;  in  China  at  the  present 
time,  355ab;  in  Korea,  411-413;  for  ex- 
erting missionary  influence  professorial, 
576-578. 

Opposition:  to  native  Christians  in  India, 
389b;  of  Indian  Moslems,  456c,  457a. 

Organization  of  laymen  for  missions,  635c, 
636b. 

Orient:  messages  from  the,  187-196;  affected 
by  Japan,  195c,  196a. 

Oriental  Christians,  Moslem  view  of,  44icd. 

Orientals  must  be  understood  by  missiona- 
ries, 110a. 

Origin  of  Cambridge  Inter-Collegiate 
Christian  Union,  243cd. 

Orphanages  in  Africa,  296c. 

Orphans  in  India,  625cd. 

Outfit  for  Africa,  29id,  292a. 

Oversight  of  native  churches,  37gcd. 

Over-supply  of  doctors  in  America,  253cd. 

Ownership  of  Jesus  Christ,  29-36. 

Ownership  of  life,  262ab. 

Oxford  Inter-Collegiate  Christian  Union, 
244c. 


Pagan  element  in  Africa,  305c. 

Pagan  vices  need  not  be  exaggerated,  82d. 

Pains  required  in  prayer,  i82d,  183a. 

Painting  called  “Anno  Domini,”  215b. 

Panama  Canal  and  missions,  436ab. 

Pantheism  an  obstacle  in  India,  49id. 

Parda  drawn  aside  in  India,  219c. 

Parents:  attitude  toward  volunteering,  32cd, 
33a ; willingness  to  have  children  go  as 
missionaries,  33c. 

Paris  Missionary  Society,  599b. 

Park,  Mungo,  204a. 

Parker,  Dr.  Peter,  aids  Cushing,  i4obc, 
5o8d,  513b. 

Parker,  Theodore,  criticism  of  Goethe,  236a. 

Partnership  with  God  in  missionary  work, 
6i2cd. 

Pastor:  and  missionary  literature,  I7id, 
172a;  the  missionary  as,  379cd;  a student 
of  missions,  603-605;  an  obstacle  to  mis- 
sionary giving,  6o8bc;  lacking  in  mis- 
sionary leadership  of  young,  645d,  646a; 
opposed  to  forward  movement,  638a. 

“Pastor  and  Modern  Missions,”  549c,  630c. 

Pastorate:  necessity  for  a native,  533d;  high 
character  of,  534cd. 

Paternal  opposition  to  volunteering,  278cd. 

Patience  required  in  women’s  work,  4776.. 

Paton,  Dr.,  6i4d. 

Patriotism  developing  in  China,  335d. 

“Patriotism  of  the  Kingdom  of  Heaven,” 

i67d. 

Patteson,  Coleridge,  239b. 

Patterson,  Miss  F.  B.  Address  on  “The 
Appeal  of  China’s  Women,”  347-350;  Re- 
cent changes  in  China,  347;  the  women 
awakening,  348;  needs  of  Women’s 
Boards,  348;  Chinese  women’s  need  of 
Jesus,  348;  their  strength.  349;  Mrs. 
Bishop’s  testimony,  349;  their  loyalty  and 
devotion,  349,  350;  growth  in  church  mem- 
bership, 350. 

Paul,  St.:  Views  as  to  adaptation,  122a: 
sense  of  God’s  presence,  I22d;  sense  of 
brotherly  responsibility,  257cd,  259a;  as 
an  itinerant,  474a;  emphasis  of  evangel- 
ism, 494d,  495a;  his  greatness,  604a. 

Paxson,  Ruth.  Address  on  “The  Surren- 
der of  Life  to  the  Lord  Jesus  Christ,” 
259-263:  Personal  relation  to  Christ  im- 


portant, 260;  no  reservation  permissable, 
260;  two  divine  works  in  human  life, 
261;  potentialities  of  life  may  be  marred, 
261,  262;  God’s  relation  to  our  life,  262; 
the  soul’s  Lover,  262;  not  our  own,  263; 
John  3:16,  263. 

Peabody,  Dr.,  quoted,  233d. 

“Pedagogical  Seminary”  quoted,  i63cd. 

Pedagogical  training  desirable  for  mis- 
sionaries, 581-583. 

Pedagogy,  religious,  583b. 

Peking,  injd;  woman’s  daily  paper  in, 
347C. 

Perfection : Christian,  233-240,  Passim. 

“Perils  of  the  Forgiven  Life,”  10b. 

Periodicals  read,  how  to  get  missionary, 
i72ab. 

Permanent  factors  making  China  a great 
mission  field,  342-347. 

Perry,  Commodore,  in  Japan,  137a,  I38d, 
i4od,  209d. 

Persecutions  of  native  Christians,  389c. 

Persia,  Mohammedanism  in,  91a,  443-446. 

Persian  Medical  Mission,  502ab;  Persian 
Mt.  Holyoke,  569cd;  work  for  Moslems, 
462d. 

Personal  influence,  power  of,  359c. 

Personal  life,  power  of  the,  35960. 

Personal  work,  475,  476;  done  by  Koreans, 
213a. 

Personality:  of  laymen  to  be  enlisted  for 
missions,  636cd;  the  world’s  greatest, 
564bc. 

Peru,  201b. 

Pettit,  Mrs.  A.  Address  on  “Summer  Con- 
ferences of  the  Committee  for  the  United 
Study  of  Missions,”  652,  653;  Origin  of, 
652;  conferences  and  their  attendance, 
652;  program  of,  652,  653. 

Pettus,  W.  B.  “A  Testimony  from  a Vol- 
unteer,” 278,  279:  Story  of  his  conver- 
sion, 278;  decides  to  volunteer,  278;  pa- 
ternal opposition,  278;  subsequent  obsta- 
cles, 279;  appointment,  279. 

Pessimism  of  Buddhism,  329b. 

Philanthropic  missions  insufficient,  493d. 

Philippine  Islands:  as  a mission  field,  201b- 
203b;  Philippine  Moslems,  462c;  eager- 
ness for  the  Gospel,  428d. 

Philosophical  speculations  inferior  to  Chris- 
tian truth,  82bc. 

Philosophy  of  Buddhism,  329b. 

Phonographs:  not  efficient  for  Gospel  proc- 
lamation, 123a;  used  in  mission  work,  3isd. 

Photography  and  missions,  1076. 

Physical  efficiency  of  missionaries  depend- 
ent upon  health,  103-108. 

Physician  in  China,  late  decision  of,  363c. 

Pictures  of  a dying  church,  158a;  in  mis- 
sionary homes,  n6cd;  in  mission  work, 
492c;  from  life  desired  of  missionaries, 
594ab. 

Pietists,  fundamental  principles  of,  6sbc. 

Pitakas  of  Buddhism,  325cd. 

Pitkin,  Horace  Tracy,  martyrdom,  333b, 
239b. 

Pittsburg  girl  volunteer,  32d,  33a. 

Pittsburg  Laymen’s  Conference,  634d,  635a. 

Pilate,  i8od. 

Pilgrims  in  China,  248bc. 

Pioneer  on  the  Congo,  experiences  of  a, 
291-296. 

Place  where  one  is  needed  most,  25oab. 

Plagiarized  Christianity,  g6d. 

Plague  in  India,  incident  of,  374d,  375ab. 

Plan  of  God  for  human  life,  2696c. 

Pledge,  the  Christian  student’s,  24oab. 

Plenteous  harvest  and  prayer,  273-275. 

Plutschau,  an  Indian  pioneer.  66b. 

Poisonous  cup  abolished  in  Africa,  296c. 

Police  of  Africa  and  India,  what  they 
prove,  493d. 

Political:  division  of  Moslem  world,  22od, 
221b;  changes  in  China,  335c;  conditions 
previously  unfavorable  in  Japan,  396c, 
397a- 


INDEX 


705 


Polygamy:  permitted  by  non-Christian  re- 
ligions, 95b;  in  Africa,  208b;  sanctioned 
by  Koran,  46od. 

Polytheism  an  obstacle  to  Indian  missions, 

49id. 

Poor  Richard  quoted,  162b. 

Pope’s  attack  upon  Protestant  Bibles, 

43 1 be. 

Popular  Buddhism,  329c. 

Port  Arthur,  190a,  193d. 

Portuguese:  rule  in  Africa,  205c;  opposing 
African  missions,  303bc. 

Possibilities  of  the  Nashville  Convention, 
3-8. 

Possibilities  of  women  students  in  mis- 
sions, 75-78. 

Post  mortem  examination  in  Africa,  509b. 
Postulates  relating  to  propriety,  used. 
Pott,  Dr.,  of  Shanghai,  quoted,  590cd. 
Power:  over  sin,  35b;  to  do  right  not  given 
by  non-Christian  religions,  92d;  spiritual, 
357-362. 

Practical  Christianity  proven  by  medical 
work,  504c. 

Practical  preparation  for  mission  work, 

584cd. 

“Practical  training  of  missionaries,”  536d, 
537a- 

Prayer:  In  preparation  for  Nashville  Con- 
vention, 3d,  4a;  of  St.  Augustine,  7c; 
for  missions  obligatory,  3icd;  for  mis- 
sions, public,  isSd;  a universal  art,  182b; 
and  missions,  181-185,  273-275I  Ko  San 
Ye’s  dependence  on,  3i6ab;  power  of, 
359d,  360a;  and  India’s  spiritual  awaken- 
ing, 368bc;  in  mission  work,  native, 
3816c;  to  be  taught  evangelists,  487c;  for 
missions,  566ab;  pastoral  direction  in,  612, 
613;  prayer  meetings,  missionary,  612b; 
congregational  prayer  and  missions, 
6i3bc;  vital  in  missions,  619a;  aided  by 
study  of  missions,  633d. 

Preaching:  of  missionaries,  21c;  on  mis- 
sions, 159a;  to  Moslems,  457c;  in  a Per- 
sian mosque,  482-485;  Mohammedan,  4843b. 
Preconceptions  not  necessarily  hostile  to 
non-Christian  religions,  8sd,  86a. 

Preittas  of  Buddhism,  326d. 

Preparation:  of  candidates  through  mission 
study,  46d,  47a;  for  the  missionary,  in- 
tellectual, 108-114;  of  women  for  foreign 
work,  264d,  265a;  of  medical  missionaries, 
5i8d,  51936;  for  educational  work,  536c, 
537b,  538acd;  for  ministry,  mission  study 
a requisite  part  of,  543bcd;  of  missiona- 
ries, 581-586. 

Preparatory  schools  and  missions,  564-568. 
Presence  of  Christ,  9-15;  realization  of, 
232ab. 

Presentation  of  Christ  dependent  upon  spir- 
itual qualifications,  122-128. 

Presents,  receiving  and  making,  120c. 
Presidents  of  Ohio  Wesleyan,  574c. 

Presiding  Elders  of  Methodist  Church  on 
missionary  education,  648b,  649b. 

Press  and  foreign  missions,  441c,  146-151. 
Pressed  men  not  equal  to  volunteers,  245- 
247*. 

Prestige  of  religious  press  needed  by  mis- 
sions, 59oab. 

Price,  H.  B.  Address  on  “The  Influence 
of  Christianity  in  Japan,”  393-396.  An- 
cient institutions  modified,  393;  Red 
Cross  Society,  393,  394;  attitude  of  Japa- 
nese public  toward  Christians  changed, 
394;  influence  of  Christians  on  uie  Em- 
pire, 394;  altered  attitude  of  Military  De- 
partment, 394;  hospitals  open  to  Chris- 
tians, 394;  favorable  Imperial  attitude, 
395;  interdenominational  co-operation, 
395;  new  responsibility  of  the  native 
church,  395. 

Prime  Minister,  Japanese,  quoted,  406c. 
Princeton  younp-  woman  and  the  Volunteer 
Movement,  8c;  Princeton  movement  for 
Chinese  Literati,  48a. 


Principles  underlying  evangelistic  missions, 
493-595- 

Printing  office  in  Africa,  296d. 

Pritchett,  President,  quoted,  562c. 

Privilege:  of  being  a medical  missionary, 
254bc;  of  the  missionary  life,  488d. 

Problem  of  missions:  stated,  6476c;  should 
be  mastered  by  newspapers,  149c,  isoed. 

Procrastination,  loss  due  to,  9ab,  14b. 

Professorial  opportunities  for  exerting  mis- 
sionary influence,  576-578. 

Professors:  testimony  concerning  Move- 
ment, 41b;  conference  of  theological,  543- 
533;  in  Colleges  and  Universities,  con- 
ference of,  557-578;  their  lives  not  known 
by  students,  5776c. 

Program:  of  missions  for  pastors,  is8d;  of 
missionary  day  at  Louisville  Seminary, 
553a;  of  Congregational  laymen’s  meet- 
ings, 637d,  638a;  of  Northfield  women’s 
conference,  652,  653. 

Progress  an  element  of  religion,  psd. 

Propagation  of  religion  requires  intellectu- 
ality, 109-114. 

Property  of  missionaries  under  Chinese 
treaty,  138b. 

Prophet,  Moslem  expectation  of  a great, 
457ab. 

Proportion  in  vision,  264-269. 

Proportion  of  German  missionaries  who 
are  graduates,  67c  and  foot  note. 

Propriety  essential  to  successful  missionary 
work,  114-122. 

Prostitutes  to  gods  in  India,  371c. 

Protestant  Christians  in  the  United  States, 
wealth  of,  i64cd. 

Protestantism,  rumors  in  Brazil  as  to  its 
methods,  433c. 

Providence  of  God,  231c. 

Psalm  121,  283b. 

Public  opinion:  affected  by  students,  i44cd; 
benefited  by  missions,  32icd. 

Publication  work  in  Ceylon,  3190,  320a. 

Punishment  in  Africa,  inhuman,  208a. 

Punjab,  growth  of  C6ristianity  in,  383a. 

Purdon,  J.  H.  C.,  quoted,  46obc. 

Purpose  of  the  Church,  23d. 

Purpose  of  the  Volunteer  Movement,  40b. 

Pyeng  Yang,  Christian  canvass  of,  212c. 

I 

Q 

Qualifications  of  missionaries:  improved  by 
Movement,  44b;  important  spiritual,  122- 
128;  to  Arabian  women,  446c;  for  train- 
ing native  evangelists,  486bc,  487b,  488a; 
for  missionary  educators,  526bc;  for  edu- 
cational work,  535a. 

Suality  of  missionary  candidates,  59b. 
uestions  of  native  theological  students, 
S35bc.  . . 

Queue  disappearing  in  China,  337°. 


R 

Railroad  companies  and  missions,  640a. 
Railroad  man  and  a missionary  campaign, 
639abc. 

Railroads  in  Africa,  288a,  29od. 

Railway  employes  an  example  to  Chris- 
tians, 34d. 

Railways  in  Arabia,  222d. 

Rainey,  Dr.,  quoted,  I23cd. 

Ramabai,  Pundita,  38ibc;  revival  in  her 
orphanage,  457d. 

Rationalism  harmful  to  missions,  66c. 

Ray,  John,  quoted,  562c. 

Reaching  Hindus,  388bc. 

Reading  and  missions,  i6iab,  162a. 

Real  life  of  mission  field  to  be  pictured, 
593d.  594a. 

Reason  to  be  used  in  deciding  call,  26yd. 
Reasonableness  of  missions,  6i6cd. 
Reasons  for  preaching  the  Gospel  to  China, 


706 


INDEX 


344d,  345ab;  for  volunteering,  43c;  why 
intellectual  preparation  is  essential,  108- 
114. 

Recreation  of  missionaries,  io7cd. 

Recruiting  ground  for  missionary  states- 
men, Seminary  the,  550-552. 

Recruits:  secured  by  Volunteer  Movement, 
I74d,  175a;  professors’  opportunity  to  se- 
cure, 57§bc. 

Red  Cross  Society  in  Japan,  393c,  394a, 
406a. 

Redeeming  power  of  love,  229d. 

Redemption  taught  by  missionaries,  ii2d, 
1 wab. 

Reekie,  A.  B.  Address  on  “Work  on  the 
Western  Coast  of  South  America,”  434, 
435:  Pioneering  in  Bolivia,  434;  changes 
in  constitution,  434;  civil  marriage  ques- 
tion, 434;  a Bolivian  convert,  434,  435; 
influence  of  a converted  school  boy,  435. 

Reflex  influence  of  missions,  45a. 

Reform  workers,  i67ab ; reform  movement 
in  China,  335d,  339a,  354cd. 

Reformation:  Leaders  slow  to  realize  duty 
of  missions,  I9cd;  contribution  to  mis- 
sions, 2od,  21a. 

Relation  of  Christian  missions  to  diplo- 
macy, 136-141. 

Relationships  of  missions,  wider,  129-151. 

Religion:  prominent  in  British  university 
thought,  72d;  makes  mental  demands  on 
missionaries,  109-114;  and  education  in 
India,  377bc;  defined  by  Faber,  563a;  re- 
lation to  life,  563c. 

Religions,  non-Christian:  books  on,  see  Ap- 
pendix A,  Bibliography;  overthrown  by 
truth,  not  by  argument,  2i6d;  inactive  in 
Korea,  4iicd;  much  truth  in  them,  559ab; 
study  of,  5846c. 

Religious:  life  of  students  aided  by  Move- 
ment, 48d,  49a;  changes  in  Africa,  304c!, 
305a;  freedom  in  Korea,  411b;  education, 
58id,  582a;  press  should  adequately  treat 
missions,  589,  590. 

Report  of  Volunteer  Movement’s  Executive 
Committee,  39-64. 

Representatives,  Christian  members  of  Jap- 
anese House  of,  2nd,  212a. 

Republics  of  South  America,  religious  lib- 
erty in,  417b. 

Requirements  of  the  missionary  enterprise, 
24b-2sa. 

Rescue  work  in  India,  37id. 

Resentment  occasioned  by  exterritoriality, 
13715- 

Resource  of  the  Church,  laymen  an  unde- 
veloped, 634c. 

Resources  of  the  laymen,  missionary,  159- 
167. 

Responsibility:  of  pastors  in  missions,  159b; 
for  non-Christian  world,  z8id;  for  others, 
our,  256-259. 

Results:  of  Moslem  missions,  224bc;  of 
mission  work  in  Africa,  296abc,  303d-305a; 
in  Assam,  312b;  influential  Christians  in 
Ceylon.  3206c;  of  Korean  work,  4iod;  of 
Latin-American  work,  430-433 ; of  train- 
ing native  doctors,  5i5bc. 

Revival:  in  India,  I9id,  457cd;  in  Khasi 
mission,  312b;  in  Foochow  College,  337d; 
demand  leadership,  387cd;  stimulate  edu- 
cation, 525b. 

“Rex  Christus,”  651c. 

Reynolds,  Sir  Joshua,  motto,  i2id. 

Rhenish  Mission  in  Sumatra,  223c. 

Rice  planting  in  Persia,  444abc. 

Richards  of  Africa  quoted,  90c. 

Riis’s  view  of  foreign  missions,  49bc. 

Ritual  of  South  American  Romanism, 
4232b. 

River  systems  of  Africa,  28yd,  288a. 

Robert  College,  464c,  53id,  539b. 

Roberts  negotiates  American  treaties,  140a. 

Robson,  G.  Address  on  “The  Supreme 
Business  of  the  Church  to  Make  Christ 
Known  to  All  Mankind,”  19-25:  This  is 


Christ’s  view,  19;  Church  is  appointed 
thereto,  19-21;  the  Reformation,  19,  20; 
gradually  realized  by  the  Church,  20;  the 
presentation  of  Christ,  defined  positively 
and  negatively,  21 ; Christ  made  known 
by  proclaiming  facts  of  His  life,  21;  by 
missionary  saintship,  22;  by  missionary 
beneficence,  22;  all  men  are  parish  of 
Church,  22,  23;  the  last  commission  of 
Jesus,  23,  24;  Christians  must  adjust  their 
lives  to  this  end,  24;  congregations  also, 
24;  inter-Church  co-operation  needed,  24, 
25;  opportunity  for  world-wide  evangeli- 
zation unique,  25.  Remarks  in  Editors’ 
Conference,  599.  Address  on  “Points  to 
be  Emphasized  in  Developing  the  Mis- 
sionary Interest  of  a Congregation,”  614- 
619:  Spiritual  life  essential  to  missionary 
spirit,  614,  615;  pastor  influences  the  con- 
gregation for  or  against  missions,  615, 
616;  financial  methods  open  to  criticism, 
616;  pastor  should  teach  reasonableness 
of  missions,  616;  tell  of  their  achieve- 
ments, 617;  emphasize  the  present  op- 
portunity 617;  magnify  spiritual  nature 
of  the  work.  617;  should  avoid  the  force- 
pump  process,  617,  618;  increasing  the 
contributions,  618;  make  prominent  the 
world-wide  relation,  of  a church,  618; 
prayer  the  secret  of  success,  619. 

Robson,  Dr.  George,  father  of,  6isab. 

Rodgers,  J.  B.  Address  on  “Opportuni- 
ties for  Service  in  Latin-America,”  199- 
203:  A neglected  field,  199;  service  of 
business  men,  199,  200;  the  United  States 
Government  a missionary  to  the  Philip- 
pines, 200;  letter  from  Secretary  Taft, 
200;  open  doors  in  Latin-America,  201; 
National  Presbyterian  Church  of  Brazil, 
201;  missions  in  the  Philippines,  201;  how 
Filipinos  are  reached,  201,  202;  why  mis- 
sionaries are  cordially  received,  202;  Prot- 
estant opportunities  in  the  Philippines, 

202,  203;  a Filipino  message  to  America, 

203.  Address  on  “Summing  Up  the  Latin- 
American  Situation,”  436,  437:  American 
Christians  appealed  to  by  Latin-America, 
436,  437;  student  volunteers  in  the  Philip- 
pines, 437;  comparative  opportunities  at 
home  and  in  mission  fields,  437.  Address 
on  “Relation  Between  Evangelistic  and 
Other  Forms  of  Work,”  488-490:  Three 
theories  of  educational  and  medical  work, 
488,  489;  evangelical  work  should  dom- 
inate, 489;  place  of  educational  work,  489; 
function  of  the  doctor,  490. 

Roll-call  of  the  Convention  for  volunteers, 
14c. 

Romanism’s  failure  in  Papal  lands,  424c. 

Ronins  and  truth,  the  Forty-seven,  94a. 

Roosevelt,  President,  118b,  200b,  54gab. 

Rose,  Horace,  278b. 

Rouse,  Dr.,  quoted,  457d,  458a. 

Rowboat  anchored.  7a. 

Rowland  C.  A.  Address  on  “The  Lay- 
man’s Place  in  the  Development  of  For- 
eign Missions  in  the  Church  at  Large,” 

629,  630:  Order  of  interest  in  missions, 
629;  forward  movement  work  of  Southern 
Presbyterians,  629;  program  for  each 
Church,  630;  Mr.  Mott’s  book  useful, 

630. 

Ruler’s  lost  chance,  the  young,  236c. 

Rules  of  propriety  in  China,  raid. 

Rupa  of  Buddhism,  327b. 

Ruskin  quoted,  9id,  353b. 

Russia:  treaty  with  China,  139c;  transfor- 
mation, 628d,  629a. 

Russo-Japanese  war,  335d. 

“Rut”  defined,  io6d. 


S 

Sabbath:  and  missionaries,  the,  I07bc;  le- 
galized in  Japan,  393bc. 


INDEX 


VO? 


Sacrifice:  of  Christ,  84b;  of  a West  African 
slave  girl,  35d,  36ab;  Singhalese  Chris- 
tians averse  to,  said,  322a;  of  missiona- 
ries, 474c;  made  for  Ohio  Wesleyan,  573d, 
S743. 

Sailed  volunteers,  42C-43IJ. 

Sailer,  T.  H.  P.  Address  on  “The  Nor- 
mal Mission  Study  Movement,”  654,  655: 
College  student  study  class  leadership  in- 
adequate, 654c;  mission  study  teaching 
without  precedent,  654;  the  normal  class 
plan,  655;  fruitage,  655. 

Sakai  tribes,  325a. 

Salaries  of  missionaries,  632c. 

Salary-sharing  scheme,  632d. 

Salisbury,  N.  C.,  Cemetery,  283d,  284a. 

Salutations  in  Persia,  482c. 

Salvation:  not  worth  passing  on,  a,  255a; 
Buddhism’s  way  of,  3z8a-329b ; demands 
education,  527b. 

Samaritan  woman,  83d. 

Sanction  evil:  non-Christian  religions,  91c. 

Sanctions  of  morality  lacking  in  non-Chris- 
tian religions,  94bcd. 

Saunders,  Una  M.  Address  upon  “The 
Missionary  Possibilities  of  the  Women 
Students  of  the  World,”  75-78:  Women 
students  increasing  in  number,  75;  growth 
in  spiritual  and  missionary  interests,  75; 
missionary  interest  dependent  upon  re- 
ligious life,  75;  Student  Federation  and 
women,  75,  76;  countries  containing  wom- 
en members  of  the  Federation,  76;  Hol- 
land’s part  in  missions,  76;  situation  in 
India,  76;  non-Christian  women  depend- 
ent upon  women  students  of  Christian 
lands,  77;  educational  opportunity,  77; 
influence  upon  heathen  homes  of  na- 
tive women,  77;  China’s  call,  78.  Ad- 
dress on  “Am  I My  Sister’s  Keeper?” 
256-259:  Africa’s  women,  256;  those  in  In- 
dia, 256;  in  Japan,  257;  Cain’s  question, 
257;  Paul’s  answer  to  it,  257;  two  sorts 
of  fugitives,  258;  cost  of  Paul’s  decision, 
259;  the  face  of  God,  259. 

Sayad  Ahmed  and  education,  455c. 

Scandinavian  Church  “family  clubs,”  116b. 

School  attendance  in  various  lands,  524d, 
525a. 

School  boy  convert,  435abc;  school  boy’s 
death,  56yd,  s68ab. 

Schools:  in  Africa,  294d;  in  Japan,  govern- 
ment, 403-405;  for  girls  in  Persia,  4453b; 
for  Chinese  girls,  created  by  missiona- 
ries, 528b;  Shanghai  girls’  schools,  529. 

“Scoops”  not  helpful  to  the  missionary 
cause,  597d. 

Scotch-Irish  Presbyterians  as  soldiers,  638c. 

Scottish  Church  controversy,  123c. 

Scriptural  view  of  other  religions,  Sycd. 

Scripture:  Power  of  at  Nashville,  4b;  pas- 
sages bearing  upon  Christ’s  ownership, 
296c;  circulation  in  China,  337d ; distri- 
bution, 5iod,  511a. 

Scudder,  H.  J.  Address  on  “India’s  Clam- 
ant Appeal,”  385-388:  The  depressed 
classes,  386;  Decennial  Conference  appeal, 
386;  what  it  means,  386,  387;  leadership 
demanded,  387;  the  claim  of  recent  re- 
vivals, 387;  Bishop  Thoburn’s  appeal,  388. 

Scudder,  Dr.  John,  318c. 

Searching  the  Scriptures,  reward  of.  586b. 

Seclusion  of  Moslem  women,  a difficulty, 
450c. 

Second,  how  many  non-Christians  die  each, 
3od,  31a. 

Second  commandment  lacking  in  Roman 
Catholicism,  426d. 

Secondary  Schools  of  England,  565b. 

Secretarial  visits  of  Movement,  4ibc,  s6d. 

Secular  press:  and  foreign  missions,  146- 
151;  attitude  toward  missions,  595-597; 
how  to  interest  it  in  missions,  597,  598. 

Self-centered  spirit,  missions  an  offset  to, 

562ab. 

Self-sacrifice  of  Korean  Christians,  4i2d,  413a. 


Self-support  in  Ceylon,  32od. 

Sellers,  F.  P.  Address  on  “The  Attitude 
of  the  Secular  Press  Toward  Missionary 
Interests,”  595-597:  Missionary  spirit  of 
secular  press,  595 ; change  in  attitude  to- 
ward religious  work,  595,  596;  compari- 
son with  religious  papers,  596;  cause  of 
Christ  a legitimate  feature  of  journalism, 
596;  worthy  material  secures  publication, 


597- 

Seminaries  in  mission  lands,  theological, 
533-536- 

Seminary  student  and  his  unwilling  father, 
32cd. 

Seminary’s  relation  to  mission  fields,  548- 
55°- 

Semi-paganism  of  Latin-America,  422bc. 

Sensuality  of  Africans,  207d,  208a. 

Sentiment  not  necessarily  opposed  to  non- 
Christian  religions,  Christian,  86b. 

Sepoy  Mutiny,  355d. 

Sermon  on  the  Mount,  229c,  234ab. 

Sermons,  Convention,  227-240. 

Sermons  to  be  modeled  after  Christ’s,  487d. 

Serpents,  wisdom  of,  275b. 

Servant  and  master,  relations  between,  117c. 

Servia,  condition  in,  443d. 

Service,  description  of  a Mohammedan, 
4&3cd.  

Service  of  secular  press  to  civilization, 
595bc. 

Seven  principles  of  human  civilization,  83b. 

Shamanistic  religions,  weaknesses  of,  906c. 

Shand,  Lord,  123d. 

Shanghai,  recent  troubles  in,  627bc. 

Shan-tung  College,  igzd,  193a. 

Sheffield,  Dr.,  349a. 

Shen-si,  339d. 

Sheppard,  W.  H.  Address  on  “Experiences 
of  a Pioneer  Missionary  on  the  Congo,” 
291-296.  Incident  of  boyhood,  291 ; out- 
fitting in  England,  291,  292 ;_  earliest  ex- 
periences in  Africa,  292;  perils,  292,  293; 
alone  in  interior,  293;  African  visitors, 
293,  294;  the  people,  294;  first  convert, 
294;  school  teaching,  294;  Mr.  Lapsley’s 
death,  295;  at  Lukenga’s  capital,  295;  re- 
inforcements, 295;  native  leaders,  295; 
church  buildings,  295,  296;  results  of  fif- 
teen years’  labor,  296. 

Shintoism:  no  longer  regarded  as  a re- 
ligion, 98a;  waning  in  power,  405c. 

“Short  term  missionaries,”  206a. 

Showing  men  the  door,  247,  248. 

Siam’s  monarch  progressive,  211c. 

Siberian  Moslems,  463b. 

Signs  not  to  be  asked  for,  246c. 

Silence,  Christians  accountable  for,  162b. 

Silliman,  H.  B.,  establishes  Silliman  Insti- 
tute, 489c. 


Silver  Bay,  165a,  653cd,  654a. 

Simeon,  Charles,  6osab. 

Sin:  Obstacle  to  a successful  convention, 
6d-8b;  prevents  fullness  of  blessing,  10b; 
must  cut  loose  from,  izd,  13a;  prevents 
coming  of  blessings  to  others,  15a;  power 
over,  35b;  non-Christian  religions  lack 
adequate  ideas  of,  90b,  537<I ; true  idea 
of,  taught  by  missionaries,  nzd;  a hin- 
drance to  spiritual  power,  36oed;  convic- 
tion of,  in  India,  368cd. 

Singapore,  324a;  street  preaching  in,  497ab. 

Singing  helpful  in  missions,  49ZC. 

Sister’s  story  of  the  Civil  War,  13b. 

Sistine  Madonna  illustration,  261a,  z6id. 

Skandhas  of  Buddhism,  327c. 

Skepticism  a cause  of  missionary  apathy, 
574d. 

Slack,  F.  V.  Address  on  “Inconclusive 
Thinking,”  251-253:  Doing  the  will  of 
God  central  in  Christian  life,  251 ; reser- 
vations in  consecration,  251;  ambition  to 
make  the  most  of  life,  252;  inconclusive 
thinking  a student  weakness,  252;  wrest- 
ling for  Christ,  252,  253. 

Slave  convert  in  West  Africa,  33d,  36a. 


708 


INDEX 


Slavery  aided  by  African  Moslems,  46ibc. 

“Slaves  of  Jesus  Christ,”  233c. 

Slave-trade  in  Africa,  204d,  sooab,  301b. 

Smith,  Dr.  Arthur,  638a. 

Smith,  Bosworth,  on  Mohammedanism’s 
weaknesses,  90cd,  92b. 

Smith,  Stanley,  and  British  missions,  73d. 

Smyth,  Newman,  quoted,  235c. 

Social:  needs  of  men  not  met  by  non- 
Christian  religions,  95a,  96c;  influence 
and  missions,  i6jbc;  teachings  of  Jesus, 
237bc ; changes  in  Africa,  296cd,  304c; 

condition  of  Korean  women,  4o8d,  409a; 
consciousness  and  efficiency,  training  for, 
563d,  564a. 

Societes  des  Amis  des  Missions,  69b. 

Societies:  laboring  in  Malaysia,  mission- 
ary, 323ab ; working  for  Moslems,  464bc. 

Society  taught,  true  view  of,  md. 

Soldiers:  should  be  esteemed  by  mission- 
aries, 136a;  Hu-nan  soldier’s  conversion, 
359bc;  in  Philippines,  437d;  of  Japan  and 
the  Bible,  403abc. 

South  India,  progress  of  Christianity  in, 
384a. 

Soul:  denied  by  Buddhism,  existence  of, 
327c;  Korean  woman’s  discovery  of,  409b. 

Soul-winning,  candidates  should  believe  in, 
49iab. 

South  Africa,  288d. 

South  America:  opportunities,  201a. 

South  China,  missions  in,  338,  339. 

South  China  Medical  College,  51411. 

Southern  Asia  and  missions,  216-219. 

Southern  Buddhism,  325-330;  difference 
from  Northern  Buddhism,  326c. 

Southern  Presbyterian  Church’s  forward 
movement,  6291I,  630a. 

Spain,  woman’s  education  in,  570c,  571c. 

Specialization  in  preparation  for  mission- 
ary work,  538ab,  539a. 

Speech,  sins  of,  nSd-izoa. 

Speer,  R.  E.  Address  on  “The  Fulness 
of  the  Living  Presence  of  Christ,”  9-15: 
Unnecessary  to  wait  for  a blessing,  9; 
ought  not  to  be  influenced  by  previous 
Convention,  9;  sins  prevent  fulness  of 
God’s  presence,  10;  unwillingness  pre- 
vents blessing,  10;  wrong  motives  for 
coming  to  Nashville,  11 ; what  all  need, 
11 ; the  vision  of  Jesus,  12;  General  Gor- 
don an  illustration,  12;  ridding  ourselves 
of  weights,  12,  13;  volunteering  in  the 
Civil  War,  13,  14;  God  wants  volunteers 
to-day,  14;  procrastination  a loss,  14;  the 
presence  of  Christ  must  be  an  individual 
experience,  15.  Address  on  “The  Non- 
Christian  Religions  Inadequate  to  Meet 
the  Needs  of  Men,”  85-100.  Christian 
preconceptions  do  not  prevent  proper 
judgments  of  other  religions,  85,  86; 

Christian  sentiment  does  not  incapaci- 
tate for  judging  other  religions,  86;  de- 
fection from  non-Christian  religions  no 
necessary  argument  against  them,  86;  su- 
periority of  Christian  civilization  not  a 
necessary  proof  of  weakness  of  other  re- 
ligions, 86,  87;  they  are  not  products  of 
the  Evil  One,  87;  contain  much  good, 
87,  88;  positive  immorality  of  Hinduism, 
89;  sterility  and  unprogressiveness  of 
Buddhism,  89,  90;  puerility  and  childish- 
ness of  fetishistic  religions,  90;  stagna- 
tion and  moral  inferiority  of  Mohamme- 
danism, 90,  91 ; intellectual  needs  not  met 
by  non-Christian  religions,  91,  92;  moral 
needs  not  satisfied,  92;  lack  of  moral 
ideals,  92;  non-Christian  religions  with- 
out ethical  power,  92,  93;  without  true 
conception  of  sin,  93;  morally  chaotic, 
93;  lack  true  view  of  inviolabilit-  of  truth, 
93,  94;  lack  adequate  sanctions  of  moral- 
ity, 94;  fail  in  giving  woman  her  rightful 
place  in  society,  95;  religions  inconsistent 
with  progress,  95,  96;  deny  the  unity  of 
mankind,  96;  incapable  of  ministering  to 


man’s  spiritual  needs,  96,  97;  without 

hope,  97;  own  confession  of  inadequacy, 
98,  99;  inadequacy  proven  by  Christ’s 
own  view  and  by  Calvary,  99,  100.  Ad- 
dress on  “The  Uplifted  Eye,  and  the 
Life  Laid  Down,”  281-284:  Disappoint- 
ments at  Nashville,  281;  Ezekiel’s  watch- 
man, 281;  the  morsel  eaten  alone,  282; 
look  upon  the  field,  282;  look  upon 
Christ,  282,  283;  help  from  the  Lord,  283; 
laying  down  our  lives,  283;  a Southern 
soldier’s  epitaph,  284;  appeal,  284. 

Spencer  quoted,  237b. 

Spirit  chair,  120b. 

Spirit  of  God:  needed  to  vivify  missionary 
literature,  173b;  infilling  of,  in  India, 
3691I,  370a;  power  referred  to,  5c. 

Spiritual:  personalities,  4c;  fulness  results 
from  acknowledgment  . of  lordship  of 
Christ,  35d;  qualifications  of  the  mis- 
sionary, 122,  123;  power,  357-362 ;_  awaken- 
ing in  India,  signs  of,  367-370;  life  essen- 
tial to  preservation  of  civilization,  558b ; 
life  in  relation  to  fruitful,  missionary 
work,  6i4cd;  nature  of  missionary  work, 
617c. 

Spirituality:  increased  by  the  Movement, 
44d;  an  essential  missionary  qualification, 
i°8d. 

Spitting  in  non-Christian  lands,  n8cd. 

Spurgeon  quoted,  363b. 

Spy,  death  of  a Christian  Japanese,  393d, 


394a. 

Ssu-chuan,  340c,  341b. 

Stagnation  of  Mohammedanism,  90c. 

State  toward  education,  attitude  of  the. 


532a,. 

Statesman  characterized,  the  missionary, 
55od,  551a.  . . 

Statesmanship:  defined,  Christian,  35iabc; 
demand  for  missionary,  351*356.  . 

Statistics  of:  Nashville  Convention.  See 
Appendix  C.  Volunteer  distribution,  42c- 
43b;  Movements  mission  study  classes, 
45ab ; money  contributed  to  missions  by 
students,  47cd;  missionary  interests 
among  German  students,  68d,  69c;  Prot- 
estant wealth  in  the  United  States,  i64cd; 
Baptists’  knowledge  of  their  missionary 
organizations,  168b ; number  of  volunteers 
abroad,  I74bc;  children  and  young  people, 
I77ab ; students  in  India,  igod;  missions 
in  Philippines,  2osab;  slave-trade  in  Af- 
rica, 204d;  Congo  Free  State,  206c;.  re- 
lating to  the  Far  East,  209bc;  Christians 
in  Japan,  2nd;  Brahmans  and  Chamars, 
2i7d,  218a;  Moslems,  22obc,  224bc;  physi- 
cians needed  in  America,  253d;  African, 
287c,  288d,  289b;  mission  work  in  Central 
Africa,  304bc;  Baptist  work  in  Assam, 
3091!;  its  area  and  population,  3ioab;  Ka- 
ren converts,  315c;  Buddhists,  325c;  Meth- 
odist work  in  Western  China,  341a;  wid- 
ows in  India,  374d;  Indian  mass  move- 
ments, 379c,  38obcd,  38ibc,  382a;  deduc- 
tions from  Indian,  382-385;  missionaries 
needed  in  India,  386d,  387a;  Christianity 
in  Japan,  406a;  Korean,  411b,  . 4i2cd; 
Latin-America,  42oab,  42iab;  missions  in 
Brazil,  43od;  Christian  literature  in  Tur- 
key, 442c;  Moslems  in  Levant,  44ad;  Mos- 
lems in  India,  453Cd;  African  Moslems, 
458cd,  459bc;  African  Moslem  converts, 
461c;  unreached  Moslems,  462cd.,  463abc; 
relating  to  India,  49obc;  medical  mis- 
sions, soocd;  Indian  missionaries,  .5233b ; 
India’s  illiterates,  524d;  schools  in  dif- 
ferent lands,  524d,  525a;  India  and.  Cey- 
lon Christian  communities,  523d;  illiter- 
acy of  Chinese  women,  528c;  gifts  to  mis- 
sions in  Mercersburg  Academy,  $66cd; 
wealth  in  the  United  States,  6o6bcd;  giv- 
ing in  Southern  Presbyterian  Church, 
6z8d,  630a;  number  of  Christian  laymen 
in  U.  S.,  634d;  young  people  in  churches 
of  United  States  and  Canada,  644a;  worn- 


INDEX 


709 


en’s  mission  study  text-books,  6sid;  num- 
ber studying  missions  in  Methodist 
Church,  6s5d. 

Status  of  woman,  socialy,  fundamental, 
5o6cd. 

Stearns,  Dr.,  quoted,  358d. 

Steam  communication  in  South  China, 
338bc. 

Stereopticon  helpful  in  promoting  mission- 
ary interests,  6iod. 

Sterility  of  Buddhism,  8gd,  9oab. 

Stevenson,  Dr.  F.  C.,  and  work  among 
young  people,  sobc. 

Stewart,  Dr.,  in  Africa,  301a. 

Stoessel  quoted,  itjoab. 

Stone,  Miss  E.  M.  Address  on  “Work  for 
Moslem  Women  in  European  Turkey,” 
448-453:  Field  referred  to,  448;  work  in- 
direct in  early  years,  448;  freedom  in  Ser- 
via  and  Bulgaria,  44S;  Albanian  work, 
449;  civilization  and  Moslem  women,  449: 
education,  450;  prayer  needed,  450;  seclu- 
sion of  women,  450;  Turkish  soldier’s 
need,  451;  visiting  the  sick,  451;  a Turk- 
ish customs  officer  and  his  wife,  452; 
scene  after  Miss  Stone’s  ransom,  452; 
captivity  and  escape,  425b,  452cd;  help 
our  Moslem  sisters,  453. 

Strategic  importance  of  Student  Volunteer 
Movement,  174-181. 

Street:  which  side  of,  248-251;  preaching  in 
Singapore,  47pab. 

Studd  and  British  missions,  73d. 

Studentbond  voor  de  Zending,  69a. 

Studentenbund  fur  Missions,  69a. 

Student  Foreign  Missionary  Society  of  Jaff- 
na, 32od. 

Student  Missionary  Association  in  Berlin, 
66d. 

Student  Volunteer  Missionary  Movement, 
Sweden,  68b. 

Student  Volunteer  Movement,  American: 
Executive  Committee’s  Report,  39-64;  and 
International  peace,  142-145;  strategic  to 
world’s  evangelization,  174-181. 

Student  Volunteer  Missionary  Union, 
Great  Britain,  Conference  of,  68d;  why  so 
deeply  interested  in  missions,  7obc;  les- 
sons from,  72-75. 

Student  Volunteer  Missionary  Union,  Ger- 
many, 71b. 

Student  Volunteers:  of  Japan,  189,  190;  in 
Philippines,  437ab. 

Students:  different  senses  of  the  word.  70c; 
Indian  student  persecuted,  378bcd;  Chris- 
tians desired  in  Persia,  446a;  are  believ- 
ers in  missions,  41c;  greetings  from  Ger- 
man, 71,  72;  and  peace  promotion,  144b, 
145a;  affected  by  Volunteer  Movement, 
character  of,  I78b-i8ia;  of  India,  190-192: 
of  China,  192-194;  intimately  connected 
with  destiny  of  the  Empire,  Japanese, 
194b,  194,  196;  Scripture  for,  237cd;  in 
other  countries,  Chinese,  343d ; impor- 
tance of  interesting  students  in  missions, 
557-561;  the  leaders  of  young  people, 
643bc. 

Study  of  missions:  44bc,  46a,  47c;  numbers 
in  classes,  177b;  scheme  for  seminaries, 
545ab;  importance  of,  583,  584. 

Stuntz,  Dr.,  202a. 

Sturges,  E.  D.  Address  on  “Missions  from 
a Business  Man’s  Point  of  View,”  623- 
625:  Two  great  quests,  623;  a Kyoto  ex- 
perience, 624;  missionaries  not  a cause 
of  international  difficulties,  624;  reflex  ef- 
fect of  missionary  effort,  624,  625;  aiding 
Indian  orphans,  625. 

Success:  in  mission  work  dependent  on 
intellectual  preparation,  108-114;  missions, 
157a;  dependent  on  ministry,  155-159;  de- 
pendent on  prayer,  181-185;  in  Korea  em- 
barrassing, 4iod;  of  evangelistic  work  in- 
terferes with  medical  work,  5i7bc. 

Su-chou  revival,  193b. 

Sultan’s  relation  to  Mohammedanism,  466a. 


Summer  conferences:  for  united  study  of 
missions,  652  653;  of  the  Young  People’s 
Missionary  Movement,  653,  654. 

Sun  a menace  to  health  in  tropics,  105a. 

Sunday  observance  in  Japan,  effect  of, 

_ U9a. 

Sunday-schools:  number  of  scholars,  177a; 
summer  conference  for  considering  mis- 
sions, 653d;  and  missions,  60b. 

Superficial  view:  of  Christ’s  work,  84cd: 
of  missions,  590cd. 

Superiority  of  Christianity  over  other  re- 
ligions, 81-85. 

Superlatives  to  be  avoided  in  missionary 
writing,  592cd. 

Supernatural  power  attributed  to  medical 
missionaries,  5i9d. 

Superstition:  in  Africa,  207cd;  overthrown 
by  medicine,  502c. 

Supervision  of  the  student  field  needed,  61a. 

Supervisory  Association  of  the  United 
Presbyterians,  635cd,  636a. 

Support:  of  missionaries  by  individuals, 
63ab;  of  missions  most  important,  155c, 
156b;  children’s  support  in  a foreign 
field,  32d,  33a. 

Supreme  business  of  the  Church,  19-25. 

Supreme  Court  not  patronized  much  at 
first,  143d. 

Surrender  to  Jesus  Christ,  259-263. 

Survey  of  African  fields,  287-291. 

Swain,  Miss  Clara,  M.D.,  219b. 

Swan,  J.  M.  Address  on  “The  Present 
Status  in  South  China  and  Its  Signifi- 
cance,” 338,  339;  Material  revolution,  338; 
missions  not  antagonistic,  338 ; unique  op- 
portunity, 338,  339;  Japanese  prestige, 
339;  China’s  needs,  339.  Address  on 
“Training  Natives  as  Doctors,”  513-515: 
Pioneer  medical  work  in  China,  513;  na- 
tive helpers  essential,  513;  aim  of  such 
training,  514;  need  for  it,  514;  methods, 
514;  eagerness  to  learn,  514;  hospital  as- 
sistants, 515;  results,  515. 

Swearer,  W.  B.  Address  on  “Korean  Op- 
portunities and  Needs,”  411-413:  Number 
and  homogeneity,  411;  religious  freedom, 
411;  good  literature,  411;  religions  not 
opposing,  411,  412;  eager  for  Christianity, 
412;  number  of  converts,  412;  illustration 
of  Korean  fidelity,  413. 

Swift,  Miss  Eva,  quoted,  387d. 

Syria  massacres  of  i860,  355c!. 


T 

Tabooed  topics  of  conversation,  119c. 

Tact  needed  in  missions,  322a. 

Taft,  Secretary,  20obc;  letter  from,  2ood. 

Tamils,  work  among,  3i7d,  32oab. 

Task  of  missionaries  should  be  faced  by 
candidates,  I35cd. 

Taylor,  Hudson,  123a,  125a,  274cd,  275c. 

Taylor,  S.  Earl:  His  missionary  work 
among  young  people,  sod.  Address  on 
“Mission  Study  and  Other  Forms  of  Mis- 
sionary Instruction  of  the  Young,”  647- 
650:  Factors  of  the  missionary  problem, 
647;  home  church  an  obstacle,  647,  648; 
opinion  of  Methodist  Church  leaders,  648, 
649;  mission  study  the  best  solution,  649; 
speaker’s  experience  in  leadership,  649, 
650;  usefulness  of  those  detained  at  home, 
650. 

Teachers:  in  Japanese  government  schools, 
403-405;  needed  for  missionary  colleges, 
532d,  533a;  significance  of  word  in  Great 
Britain,  576b;  impress  on  students,  528ab. 

Teheran  Mission  of  Presbyterian  Board, 
I,34d- 

Telegraphy  in  Africa,  native,  292c;  tele- 
gram in  the  Ao  Naga  language,  first, 
3iid. 

Telugu  Conference,  313a;  Telugu  awaken- 
ing, 38obc;  proverb  quoted,  492b. 


710 


INDEX 


Temperance  movement:  in  Ceylon,  320c; 
in  Japan,  404(1,  405a. 

Temple,  Archbishop,  quoted,  53a. 

Temple:  propriety  in,  mod;  in  Korea,  story 
of,  4nd,  412a;  becomes  a Christian 
church,  48ibcd. 

Temptation  of  Jesus,  180b. 

“Ten  Depravities”  of  Buddhism,  328d. 

“Ten  Fetters”  of  Buddhism,  328cd. 

Tener,  W.  A,  Address  on  “Which  Side  of 
the  Street,”  248-251 : Demands  of  the 
holy  war,  248,  249;  its  effect  upon  civili- 
zation, 249;  America  and  the  non-Chris- 
tian world,  249;  the  allurements  of  money 
getting,  249;  story  of  volunteering,  249, 
250;  two  sides  of  a street,  250;  deciding 
the  question  of  volunteering,  250;  sol- 
diers in  Ashanti,  250,  251. 

Tenth  of  Mark  being  constantly  written, 

236d. 

Testaments  used  by  Roman  Catholics  in 
Brazil,  43ibc. 

Testimony  of  a volunteer,  278,  273. 

Test:  of  students,  demand  for  missionaries 
a,  i93bc;  for  men,  the  final,  238cd. 

Teutonic  contribution  to  Christianity,  560b. 

Text-books:  of  Volunteer  Movement,  46cd; 
of  Young  People’s  Missionary  Move- 
ment, 644d,  645ab;  used  by  the  women’s 
boards,  651-652. 

“The  Cow,”  a portion  of  the  Koran, 
95C.  . 

Theological  instruction  in  missions,  47b. 

Theological  schools  in  mission  lands,  533, 
536. 

Theological  training  needed,  538d,  539a. 

Theories  concerning  missionary  methods, 
488cd,  489a. 

Thieves  at  communion,  converted,  217b. 

Thieving  of  Oriental  Christians,  44id. 

Thinking,  inconclusive,  251-253. 

Thoburn,  J.  M.  Address  on  “The  Unpre- 
cedented Opportunities  in  Southern  Asia 
with  Particular  Reference  to  the  Indian 
Empire,”  216-219:  Indian  missions  forty- 
seven  years  ago,  216;  Hindus  believe  in 
a Supreme  Being,  216;  their  false  relig- 
ions will  disappear  before  Christianity, 
216,  217;  work  among  low  caste  people, 
217;  the  Brahmans  and  low  castes,  217, 
218;  converts  of  the  Methodist  missions 
last  year,  218;  their  intellectual  achieve- 
ments, 218;  work  among  women  and  girls, 
218,  219.  Sermon  on  The  Love  of  Christ 
Constraineth  Us,”  229-233:  Meaning  of 
“the  love  of  Christ,”  229;  what  it  gives 
to  its  possessor,  229;  characteristics  of 
Christ’s  love,  230;  love  a redeeming  ele- 
ment, 230:  the  constraining  power  of  love, 
231;  its  effect  upon  Christians,  231;  place 
of  its  exercise,  231 ; Christ’s  present  de- 
mands upon  believers,  232;  the  individual 
question,  232;  “Will  you  go?”  233.  At 
Montclair,  6iod. 

Thompson,  D.D.,  remarks  in  Editors’  Con- 
ference, 599,  600. 

Thurston,  Mrs.  L.  Address  on  “Propor- 
tion in  Vision,”  264-269:  Peril  in  loss  of 
vision,  264;  missionary  call  one  to  women, 
264;  their  preparation,  264,  265;  the  great 
argument,  265;  opportunities  for  greater 
usefulness  abroad,  265,  266;  demand  for 
women  missionaries,  266,  267;  college 

women  obligated,  267;  reason  a factor  in 
deciding,  267;  qualifications,  268;  home 
obligations,  268;  engagement,  268;  mis- 
sionary work  part  of  God’s  larger  plan, 
269. 

Tibet:  reached  through  Assam,  312c;  ap- 
proachable through  China,  34id. 

Tientsin,  ii4d. 

Tierra  del  Fuego,  23b. 

Time:  a missionary  resource,  i6od-i62b; 
given  to  seminary  mission  study,  552d. 

Tokyo  Student  Association  men,  I95ab. 

Toleration:  of  Oriental  religions,  133c,  134b; 


of  Indian  Moslems  increasing,  457a;  of 
Chinese,  627d,  628a. 

Topping,  H.  Address  on  “Present  Condi- 
tions Favorable  and  Unfavorable  to  Mis- 
sionary Work  in  Japan,  396-398:  Preju- 
dice being  overcome,  396;  political  obsta- 
cles disappearing,  396;  former  injustice 
to  Japan,  396,  397;  officials  favorable  to 
adoption  of  Christianity,  397;  attitude  to- 
ward Western  learning,  397;  Christian 
love  a helpful  factor,  397,  398. 

Toronto  Convention,  5c,  247a,  629d. 

Touch  with  workers  essential  to  large  giv- 
ing, 63od,  631b. 

Tourists  harmful  to  missions,  624bc. 

Townsend,  Meredith,  quoted,  8gbc. 

Toynbee,  Arnold,  237d,  239b. 

Traditions  useful  in  Karen  preaching, 
3i6ab. 

Training:  classes  in  Korea,  2i2d,  213a;  the 
Indian  field,  389acd;  for  Moslem  work, 
465cd;  native  evangelists,  486-488;  natives 
as  doctors,  513-515;  training  schools  for 
candidates,  549bcd;  mission  study  class 
teachers,  655a!). 

Tranquebar,  an  early  mission  field,  66b. 

Transformation:  of  life,  261a;  of  Catholi- 
cism in  Brazil,  43iabc;  in  China  must  be 
slow,  628ab. 

Translation:  Judson’s  work  on  Bible,  I35d; 
of  Roman  Catholic  Bible,  431c. 

Transmigration,  97d,  326d,  327d. 

Travel:  in  Burma,  316c;  in  Eastern  China, 
337a;  in  Persia,  443d;  in  Chinese  house- 
boat, sioab. 

Treaty:  between  China  and  United  States, 
137c,  138b;  difficulties  in  Japan,  396d, 
397a.  , . 

Tribal  growth  under  recent  conditions  in 
Africa,  205c. 

Trifles,  importance  of,  i2id. 

Truth : sacredness  of,  how  regarded  by  dif- 
ferent religions,  93d,  94ab;  desirable  in 
missionary  literature,  592d,  593c. 

Tsilka,  Mr.  and  Mrs.,  449c,  452c. 

Tuan,  Governor,  and  the  missionaries, 
«7d,  118a. 

Tucker,  President,  quoted,  i66d. 

T’ung  Chou  College,  193b. 

Turkey:  and  French  Catholics,  I37cd;  re- 
lation to  Moslem  world,  463d,  466a;  wom- 
en and  girls,  45oab. 

Tylor,  Professor,  quoted,  116b. 

Tyndall,  John,  quoted,  i8id. 

“Two  cents  a week  for  missions,”  is6d. 

Two  decades  of  the  Volunteer  Movement, 
39-64- 

Two  Hundred  and  Three  Meter  Hill, 
i9oabc. 

“Two  Ladders,”  story  of,  426bc. 


U 


Uduvil  Girls’  Boarding  School,  3i8d,  319a. 

Unbelief  an  obstacle  to  a successful  con- 
vention, 8b. 

Uncharitableness  an  obstacle  to  mission 
work,  7c. 

Uncleanness  of  Hinduism,  8gabcd. 

Union  in  Japan  and  China,  Volunteer, 
52cd. 

Union  Theological  Seminary,  Richmond, 
552d. 

Union  work  a missionary  resource,  i6sbcd. 

United  Free  Church  of  Scotland’s  work  in 
Africa,  299-305;  circulation  of  its  periodi- 
cals, 599a. 

United  Presbyterian  Church : and  the 
Watchword,  55ab;  work  in  Africa,  297, 
298;  work  of  laymen  in,  634-636. 

United  States  Government  helpful  to  Cu- 
ban missions.  433d. 

Unity:  aided  by  the  Movement.  52a;  of 
mankind  denied  by  non-Christian  relig- 
ions, g6bc. 


INDEX 


Universal  peace  and  the  Volunteer  Move- 
ment, 142-145. 

Universality  of  prayer,  i82ab. 

Universities’  Mission,  30obc. 

University  of  Halle,  66a. 

University  of  Pennsylvania’s  Canton  medi- 
cal college  scheme,  48a. 

Unparalleled  missionary  opportunities,  617b. 

Unprogressiveness  of  Buddhism,  8<jd,  <poab. 

Unwise  methods  of  raising  missionary 
money,  6i6bc. 

Upsala:  Missionary  Association,  68b;  Uni- 
versity of,  275c. 

Urban  populations  of  South  America,  42obc. 

Urgency  in  mission  work  fostered  by  the 
Watchword,  55c. 

Utrecht  Missionary  Association,  67b. 


V 

Vance,  J.  I.  Address  on  “The  Minister’s 
Essential  Relation  to  the  Success  of  the 
Foreign  Missionary  Campaign,”  155-159: 
Missions  a campaign,  155;  home  base  fun- 
damental, 155,  156;  missions  a war  in  a 
(foreign  land,  156;  apathy  at  home,  156; 
minister’s  responsibility  for  this,  157; 
ipastoral  leadership  needed,  157;  picture  of 
•a  dying  church,  158;  missionaries  and 
Christ  demand  strong  home  base,  158; 
'Church’s  mission,  158;  public  prayer  for 
missions,  158;  sermons,  159;  General  Jack- 
son  and  missions,  159. 

Van  Dyke,  Dr.  Henry,  quoted,  i67d,  564d. 

Variety  necessary  for  good  health,  107. 

Vehicles,  regard  for  character  of,  i2oab. 

Venn,  Secretary,  500b. 

Verbal  sins  against  propriety,  u8d-i2oa. 

“Via  Christi,”  651b. 

Vickrey,  C.  V.  Address  on  “Summer  Con- 
ferences of  the  Young  People’s  Mission- 
ary Movement,”  653,  654:  The  task  of 
organization  and  training,  653;  first  sum- 
mer school,  653;  those  for  1906,  653;  pur- 
pose of,  654. 

Victoria  Cross  deserved  by  missionaries, 
215a. 

Villages:  in  Africa,  294b;  of  China  not 
evangelized,  213d;  India  a nation  of, 
374bc;  without  schools,  Indian,  524c,  525a. 

Vinton,  S.  R.  Address  on  “Gospel  Tri- 
umphs in  Burma,”  313-317:  Popular  move- 
ment among  Hill  tribes,  313,  314;  Ko  San 
Ye’s  early  life  and  conversion,  314;  his 
methods  of  work,  314,  315;  results,  315; 
Ko  San  Ye  and  prayer,  316,  317.  Address 
•on  “Personal  Dealing  the  Great  Mission- 
ary Duty,”  475,  476:  Reasons  why  it  is 
little  done,  475;  especially  important  on 
mission  fields,  475,  476;  opportunity  to 
exercise  personality,  476. 

Virtues  of  Christianity,  83c. 

Vision:  of  Christ  necessary,  nd,  12a;  pro- 
portion in,  264-269;  of  God,  in  missions, 
importance  of,  367cd;  of  Jesus  Christ,  a 
call,  427d. 

Visiting  mission  fields,  63rd. 

Vivekananda  in  Chicago,  89b. 

Vocabulary,  weakness  of  a narrow,  ugab. 

Voluntary  mission  study,  weakness  of, 
544b. 

Volunteering:  what  it  costs,  13c,  14b;  does 
not  diminish  candidates  for  ministry, 
42b ; reasons  for,  43c. 

Volunteer  Bands  may  study  propriety,  121b. 

Volunteer  secretary’s  work  in  South  India, 
191a. 

Volunteer,  testimony  of  278,  279. 

Volunteer  Unions  in  Japan  and  China, 
52cd. 

Volunteers:  who  have  gone  to  fields,  42c, 
174c;  more  needed,  57c-58bd;  on  fields, 
influence  of,  176b;  in  schools  at  home, 
176c;  as  pastors  and  laymen,  176c;  influ- 
ence on  future  church,  J77ab;  volunteers 


7 11 


who  have  died  since  Toronto  Convention, 
276,  277;  possible  cause  of  lack  of,  548d; 
number  from  a single  British  church, 
6o4d. 

W 

Wahabi  Movement,  222c. 

Walker,  President  James,  of  Harvard,  160b. 

Walker,  R.  H.  Address  on  “The  Sources 
of  Missionary  Enthusiasm  at  the  Ohio 
Wesleyan  University,”  572-575:  Number 
of  graduates  on  mission  field,  572;  founda- 
tion of  the  University,  573;  sacrifices 
made  for  it,  573,  574;  its  presidents,  574; 
skepticism  a source  of  lack  of  missionary 
interest,  574;  revival  spirit,  575;  mission- 
ary consecration,  575. 

Walking  not  desirable,  rapid,  118c. 

Wallace,  E.  M.  Address  on  “Showing  Men 
the  Door,”  247,  248:  Skepticism  in  the 
personal  life,  247;  result  of  deliverance 
from  sin,  247;  the  speaker’s  personal  call, 
247,  248;  pilgrim  seeking  the  door,  248. 

Wallace,  Prof.  Louise  B.  Address  on 
“What  Has  Been  Done  by  Mt.  Holyoke 
to  Further  Missions,”  568-572.  Mary 
Lyon,  568;  Fidelia  Fiske’s  call,  569;  her 
work  in  Persia,  569;  Wellington’s  Mt. 
Holyoke,  570;  Mrs.  Gulick’s  institution 
in  Spain,  570,  571;  Mt.  Holyoke  a ban- 
yan tree,  571,  572. 

Wanamaker,  John,  i62d. 

War:  between  China  and  Japan  of  1894-5, 
550a;  in  Africa,  inter-tribal,  204d,  205a, 
303d,  304a. 

Warneck,  Professor,  referred  to,  67cd. 

Waste  in  mission  work,  2o8cd. 

Watchman,  Ezekiel’s,  28id. 

Watchdial  a reminder  of  the  Non-Christian 
death-rate,  30c. 

Watchword  of  Volunteer  Movement,  6c, 
54c,  55c,  63b. 

Waterbury,  Mrs.  N.  M.  Address  on  “Text- 
books for  Young  People’s  Classes  Used 
by  the  Women’s  Boards,”  651,  652.  Orig- 
ination of  the  text-book  system,  651; 
books  issued,  651;  Latin  titles  objected 
to,  651 ; number  of  volumes  distributed, 

651. 

Watson,  A.,  quoted,  461b. 

Watson,  C.  R.  Address  on  “Islam  in  Af- 
rica,” 458-461 : African  Moslems  neglected 
by  missionaries,  458;  _ distribution,  458; 
different  kinds  of  African  Moslems,  458, 
459;  African  strongholds  of,  459;  appeal 
of  Moslem  ignorance,  459;  of  immorality, 
459,  460;  of  degraded  womanhood,  460, 
461 ; of  slavery,  461. 

Weaknesses  of  Mohammedanism.  See  Mo- 
hammedanism. 

Wealth  of  Africa,  288ab. 

Wealth  in  the  United  States,  statistics  of, 
6o6bcd. 

Weaver,  Mayor,  of  Philadelphia,  167a. 

Webb-Peploe  quoted,  361b. 

Wedge,  medical  missions  a,  49oab. 

Week  of  Prayer,  value  of,  247c. 

Weekly  religious  press  should  adequately 
treat  missions,  589,  590. 

Wellesley  student,  173d. 

Welsh  Calvinistic  Methodists,  312b,  381a. 

Welsh  revival,  125c. 

Weltz,  Justinian  von,  advocate  of  missions, 
20a. 

Wends  and  their  cannibalistic  customs, 
n6ab. 

Wesleyan  converts  in  Ceylon  from  educa- 
itonal  work,  523c. 

West  African  slave  girl’s  gift,  35d,  36a. 

Western  China,  prospects  in,  339-342. 

Western  South  America,  work  in,  434,  435. 

“What  is  Religion?”  referred  to,  562c. 

Wherry,  E.  M.,  quoted,  455b. 

“Whatsoever  He  Saith  Unto  You,  Do  It,” 
sermon  on,  233-240. 


712 


INDEX 


Which  side  of  the  street?  248-251. 

Whitby  Conference,  653d. 

White,  J.  C.  Address  on  “The  Ownership 
and  Lordship  of  Jesus  Christ,”  29-36: 
Scriptural  statements,  29;  lordship  ex- 
tends to  our  possessions  and  powers,  29; 
obligation  to  know  concerning  missions, 
30,  31;  to  pray  for  the  cause,  31;  to  go 
to  the  fields,  31-33;  to  contribute  to 
missions,  33-36;  reading  and  missions,  30; 
death-rate  of  non-Christian  peoples,  30, 
31;  number  required  for  evangelizing 
world,  31,  32;  different  attitudes  of  par- 
ents toward  children’s  going  as  mission- 
aries, 32,  33;  Pitkin’s  martyrdom,  33;  de- 
sire of  parents  to  have  children  go  as 
missionaries,  33;  possibilities  of  contribu- 
ting to  missions,  33,  34;  cost  per  convert 
of  evangelizing  nations,  34;  results  com- 
ing to  the  Christian  life  from  acknowledg- 
ing Christ’s  lordship,  35,  36;  West  Afri- 
can slave  girl’s  gift,  35,  36.  Address  on 
“How  the  Laymen  Are  Being  Enlisted 
in  the  United  Presbyterian  Church,”  634- 
636:  Number  of  Christian  laymen,  634; 
Pittsburg  Laymen’s  Conference,  634,  635; 
organization  of  laymen,  635;  Supervisory 
Associations  for  mission  work,  635;  plans 
of,  636;  personality  must  be  enlisted,  636. 

White  people  of  Africa  a mission  field, 
290b. 

“Who’s  Who  in  America,”  quoted,  i75bc. 

Widowhood  in  India,  374cd,  38gd,  507d. 

Wife  of  medical  missionary,  preparation 
of,  5i8d. 

Wilder,  Grace,  prays  for  missionary  upris- 
ing among  American  students,  68b. 

Wilder,  R.  P. : And  Volunteer  Movements 
of  America  and  Great  Britain,  53a;  pray- 
ing for  missionary  revival  in  America, 
68b;  secretary  of  Scandinavian  Volunteer 
Movement,  70b;  an  originator  of  British 
Volunteer  Union,  74a;  at  Princeton,  563d. 

Wilhelmina,  Queen,  221b. 

Will:  fundamental  in  character,  i78d;  of 
God  central  in  Christian  life,  25ibc. 

Williams,  John,  605c. 

Williams,  S.  Wells,  service  in  Japan,  i40cd; 
in  China,  iaiab,  626c. 

Willingham,  R.  J.  Address  on  “The  Pas- 
tor’s Responsibility  in  Directing  the  Mis- 
sionary Prayer  Life  of  His  People,”  612, 
613:  Christians  partners  with  God,  612; 
object  of  churches,  612,  613;  prayer  a 
potent  agency  in  missions,  613;  pastor’s 
relation  to  it,  613;  a great  responsibility, 
613. 

Willingness  to  be  a missionary  essential, 
32b. 

“Wills”  of  the  Christian,  two  great,  283c. 

Wilson,  A.  S.  Address  on  “Medical  Op- 
portunities in  India,”  372-375:  Physical 
suffering,  373,  374;  a nation  of  villagers, 
374;  condition  of  women,  374;  plague  vic- 
tims, 375;  Du  Chaillu’s  story,  375.  Ad- 
dress on  “The  Medical  Mission  as  an 
Evangelistic  Agency,”  503-506:  Christ  the 
pattern,  503;  overthrows  ignorance,  su- 
perstition, and  bigotry,  504;  proves  Chris- 
tianity practical,  504;  gives  opportunity 
for  systematic  instruction,  504,  505;  has 
far-reaching  influence,  505;  value  of  dif- 
ferent forms  of  medical  work,  505;  draw- 
backs of  dispensary  work,  505;  advantage 
of  hospitals,  506. 

Winning  men,  methods  of,  163c. 

Witter,  W.  E.  Address  on  “Assam  as  a 
Mission  Field,”  309-313:  Strategic  im- 
portance, 309;  responsive  races,  309;  Bap- 
tist statistics,  309;  area  and  government, 
310;  the  Assamese,  310:  Garo  work,  311; 
Naga  tribes,  311,  312;  Khasi  mission,  312; 
Assam  and  Tibet,  312;  reinforcements 
needed,  313. 

Woman:  of  Samaria,  83d;  a chattel  in 
Moslem  lands,  95bc;  daily  paper  for,  in 


Peking,  211a;  her  life  without  Christian- 
ity, 37iab;  college  for,  at  Lucknow,  39od; 
lot  in  Korea,  4o8d,  409a;  change  wrought 
by  Christianity,  409bcd;  condition  of,  in 
Africa,  2s6cd,  soyd;  Medical  College,  Can- 
ton, 5i4d;  most  easily  reached  by  women 
missionaries,  native,  77ab ; may  be  lied 
to,  95bc;  in  India,  256d,  370-372,  38ibc, 
385;  in  Japan,  257a;  reaching  Japanese, 
398-400;  of  Latin-America,  425-427;  of  Bra- 
zil, oppose  Protestantism,  43id;  in  Persia, 
444b-445a;  in  Arabia,  446,  447;  physicians 
needed  in  Arabia,  447cd;  in  European 
Turkey,  449c,  450b;  degradation  of  Afri- 
can Moslem  women,  460c,  461b;  evangel- 
istic work  for,  476-478;  medical  work 
among,  506-509;  theological  schools  for, 
536b. 

Women’s  work  in  India,  370-372;  in  Korea, 
408-410;  in  Congregational  Churches, 
637bc. 

Wood,  J.  W.  Address  on  “The  Vital  Re- 
lation of  Intercessory  Prayer  to  the  Suc- 
cess of  the  Foreign  Missionary  Cam- 
paign,” 181-185:  Prayer  likened  to  fire  of 
an  engine,  181 ; Tyndall’s  view  of  prayer, 
181;  the  universal  art,  182;  prayer  not 
easy,  182;  infinite  pains  required,  182,  183; 
continuity  requisite,  183;  a corporate  act, 
183;  prayer  at  the  Lord’s  Table,  183,  184; 
Job’s  question,  184;  St.  Paul’s  exhorta- 
tion, 184;  monks  of  Iona,  184;  prayer  and 
the  native  converts,  185;  should  result  in 
work,  185.  Address  on  “Why  the  Re- 
ligious Weekly  Press  Should  Give  an 
Adequate  Treatment  of  Missionary  Prob- 
lems,” 589,  590:  Press  can  convince 

Church  of  real  character  of  missions,  589; 
can  show  vital  nature  of  the  work,  589. 
590;  lends  the  aid  of  prestige,  590;  can 
print  more  missionary  news  than  month- 
lies, 590;  shallow  views  of  missions  should 
be  rectified,  590.  Address  on_  “Study  and 
Prayer  as  Related  to  the  Maintenance  of 
Missionary  Interest,”  633.  634:  Example 
of  a layman  studying  missions,  633:  study 
a basis  for  prayer,  633;  reflex  influence 
of  study  and  prayer,  634. 

Wooster  University  Band,  sod. 

Work  for  seminary  students,  practical, 

„ 547b. 

Workers  in  India  and  America,  contrast 
in  numbers  of,  49ibc. 

Workers  needed,  women,  266d,  2673b. 

World  becoming  smaller,  6c. 

World  Student  Christian  Federation,  54ab. 
57b;  women  students’  connection  with, 
75d;  countries  in  which  women  members 
are  found,  76b. 

World-wide  relation  of  congregational  life, 
6i8cd. 

World’s  evangelization  and  the  Student 
Volunteer  Movement,  174-181. 

World’s  ignorance  of  Jesus  a missionary 
argument,  362d. 

Wrecking  of  religions,  903b. 

Wrestlers  wrestling  for  Christ,  252C-253d. 

Write  up  missions,  how  to  successfully, 
Mi-595- 

Wurtz,  Pastor  F. , quoted,  223c. 


X 


Xavier’s  exclamation, 
laysia,  322d. 


211b;  work  in  Ma- 


Y 


Yale  Band.  sod. 

Yale  Foreign  Missionary  Society,  48a. 

“Ye  are  not  your  own,”  255,  256,  263ab. 
Young,  Dr.,  quoted.  472b. 

Young  Men’s  Christian  Association:  in  Ja- 
pan, loabc.  iosb,  aord.  406a. 

Young  Men’s  Hindu  Association),  321c. 


INDEX 


713 


Young  Men’s  Mohammedan  Associations, 
456c. 

Young  People’s  Missionary  Movement: 
study  of  missions,  47b;  its  wider  progress, 
5iabc;  conference  of,  643-656. 

Young  people  of  churches:  aided  by  Vol- 
unteer Movement,  5oab ; student  co-opera- 
tion with  the,  643-645 ; neglected  in  mis- 
sions, 645c. 

Young  People’s  Societies:  members  of, 
177b;  in  Brazil,  Catholic,  43rd;  and  mis- 
sions, 644c. 

Yuan  Shih-Kai,  viceroy,  2iod. 

Yun-tuan,  34oab. 

Young  Women’s  Christian  Associations  in 
Japan,  4oid. 

Z 

Zamora,  Nicholas,  story  of,  428bcd. 

Zenana  workers  should  know  something 
about  medicine,  105c. 

Ziegenbalg  a pioneer  Protestant  mission- 
ary, 20a,  66b,  384d. 

Zinzendorf  quoted,  128c. 

Zulus  clamoring  for  education,  s8id. 

Zwemer,  Miss  N.  Address  on  “Evangelis- 
tic Work  for  Women,”  476-478:  Different 
classes  labored  for,  476;  messages  given, 
477.1  methods  employed,  477;  patience  re- 
quired, 477;  fruits  of  the  work,  477,  478; 
workers  too  few,  478. 


Zwemer,  Peter,  224d. 

Zwemer,  S.  M.  Address  on  “Unprecedent- 
ed Opportunities  for  Evangelizing  the 
Mohammedan  World,”  220-225.  Popula- 
tion of  the  Moslem  world,  220;  political 
division  of  Moslems  a challenge  to  Chris- 
tians, 220,  221 ; languages  spoken  suggest 
opportunity,  221,  222;  disintegration  of 
Islam  constitutes  an  opportunity,  222; 
strategic  centers  of  Moslem  population 
occupied  by  missions,  222,  223;  crisis  in 
Moslem  lands  a challenge,  223,  224;  results 
achieved,  224;  inspiration  of  early  Moslem 
missionaries,  224,  225.  Address  on  "The 
Evangelization  of  the  Mohammedan 
World  in  this  Generation,”  462-464:  Mos- 
lem distribution  in  the  world,  462;  popu- 
lations not  yet  reached,  462,  463 ; appeal 
of  the  unevangelized,  463 ; will  cost  life, 
463,  464.  Address  on  “The  Duty  of  Em- 
phasizing Evangelistic  Work,”  471-473:  In 
danger  of  neglect,  471 ; Elisha  and  the 
Shunamite’s  son,  471;  evangelism  defined, 
471 ; other  forms  of  effort  contributory  to 
evangelism,  472;  failure  when  evangelism 
becomes  secondary  work,  472,  473. 

Zwemer,  Mrs.  S.  M.  Address  on  “Work 
for  Women  in  Arabia,”  446,  447.  Their 
condition,  446;  timidity  of  converts,  446; 
results  of  missionarv  effort,  446,  447;  op- 
portunity for  young  women,  447. 


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periodicals  and  magazines,  and  for  the  conventions  of  the  Student  Volunteer  Movement 
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BIOGRAPHICAL 

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This  collection  of  biographies  brings  before  the  reader  the  story  of  the  heroic  deeds 
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Africa  Waiting:  or  the  Problem  of  Africa’s  Evangelization.  By  Douglas  M. 
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paper,  35  cents;  cloth,  50  cents. 

A comprehensive  book  of  small  compass  concerning  the  people  and  missions 
of  Africa. 

Dawn  on  the  Hills  of  T’ang:  or  Missions  in  China.  By  Harlan  P.  Beach, 
M.A.,  F.R.G.S.  (New  and  enlarged  edition  of  1905.)  Bibliography, 
analytical  index,  missionary  map,  statistics,  illustrations.  i2mo,  227 
pp. ; paper,  35  cents ; cloth,  50  cents. 

In  this  volume  the  main  points  are  given  in  as  brief  form  as  possible.  In  the  eight 
chapters  the  most  important  factors  relating  to  the  Empire  are  discussed  from  the  mis- 
sionary standpoint.  The  author  vividly  describes  the  land,  people  and  religions  of  China, 
and  gives  an  interesting  account  of  missionary  operations  in  this  Empire,  with  special 
references  to  changes  following  the  Boxer  uprising  of  1900. 

It  is  a terse,  compact  and  serviceable  manual  about  missions  in  China. — The 
Congregationalist. 

It  is  a valuable  treasury  of  information  in  itself,  and,  if  desired,  can  be  made  the 
basis  of  minute  and  extended  study. — The  Christian  Advocate. 

India  and  Christian  Opportunity.  By  Harlan  P.  Beach,  M.A.,  F.R.G.S.  Mis- 
sionary statistics,  index,  annotated  bibliography,  and  illustrations. 
i2mo,  308  pp. ; paper,  35  cents ; cloth,  50  cents. 

This  is  the  latest  and  best  text-book  prepared  by  Mr.  Beach,  whose  books  are  so 
well  known  to  all  students  of  missions.  Correspondence  during  the  past  eight  years  with 
leaders  of  classes  has  determined  the  selection  of  a larger  portion  of  general  information 
relating  to  the  geography,  ethnography,  and  religions  of  India  than  appears  in  the  ordi- 
nary volume  on  that  country. 

This  book  is  a miniature  encyclopedia.  It  was  written  as  a text-book  for  college, 
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a most  comprehensive  scope  and  pointed  treatment,  and  further  investigation  is  stimulated 
by  numerous  references  and  a pertinent  bibliography.  As  a book  of  reference  it  is  most 
valuable,  and  the  very  complete  index  makes  the  material  easily  available.  The  student — 
not  necessarily  in  college — who  desires  to  know  India  can  find  no  better  basis  for  research, 
however  extensive. — Rev.  John  W.  Conklin. 

Japan  and  Its  Regeneration.  By  Rev.  Otis  Cary,  D.D.  Bibliography,  illus- 
trations, statistics,  index,  and  missionary  map.  i2mo,  137  pp. ; paper, 
35  cents ; cloth,  50  cents.  Revised  edition. 

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the  material,  social,  and  religious  environment  of  the  Japanese  missionary.  The  treatment 
is  broad  and  catholic,  and  the  attempt  has  been  made  to  do  equal  justice  to  all  leading 
elements  that  have  entered  into  Japan’s  recent  wonderful  progress,  including  her  rela- 
tions with  Russia. 

Written  by  a Japanese  missionary  of  long  standing  and  rare  discrimination,  it  pre- 
sents in  compact  form  Japan’s  past  and  present  history,  her  people  and  religions,  and  the 
work  of  missions  in  that  Empire.  It  is  lucid,  trustworthy,  and  certain  to  interest  every 
friend  of  missions  and  all  students  of  contemporary  history.— Japan  Evangelist. 

Protestant  Missions  in  South  America.  By  Rev.  Harlan  P.  Beach,  Canon  F. 
P.  L.  Josa,  Professor  J.  Taylor  Hamilton,  Rev.  H.  C.  Tucker,  Rev.  C. 
W.  Drees,  D.D. , Rev.  I.  H.  LaFetra,  Rev.  Thomas  B.  Wood,  LL.D., 
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50  cents. 

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America  that  has  yet  appeared.  Every  effort  was  made  to  obtain  as  trustworthy  informa- 
tion as  possible.  The  several  writers  were  secured  because  of  their  intimate  knowledge  of 
the  lands  and  work  which  they  have  described. 

The  New  Era  in  the  Philippines.  By  Rev.  A.  J.  Brown,  D.D.  Index  and 
map.  i2mo,  314  pp. ; paper,  35  cents;  cloth  edition,  containing  illus- 
trations, $1.25. 

It  is  arranged  for  ten  or  twelve  studies.  Suggestions  for  leaders  of  classes  free. 
This  book  is  the  product,  not  so  much  of  the  study  of  volumes  which  others  have 
written,  as  of  first-hand  observation  on  the  field,  made  possible  by  an  extended  tour  of  the 
islands  in  1901.  No  more  timely,  comprehensive,  and  satisfactory  book  has  appeared  on 
this  recently  opened  field  for  Protestant  missions. 


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MEDICAL  MISSIONS 

Healing  of  the  Nations:  a treatise  on  Medical  Missions,  Statement  and  Ap- 
peal. By  J.  Rutter  Williamson,  M.B.,  Edinburgh  University.  Member 
of  the  British  Medical  Association.  Bibliography.  i2mo,  95  pp. ; 
paper,  25  cents ; cloth,  40  cents. 

The  appeal  made  by  the  awful  sufferings  endured  in  the  absence  of  medical  relief 
is  made  intense  by  the  facts  here  put  before  us,  and  the  success  of  the  medical  missionary 
as  a pathbreaker  for  Christ  through  the  jungles  of  superstition  and  prejudice  is  put 
beyond  a doubt. — The  Outlook. 

The  Medical  Mission.  Its  Place,  Power  and  Appeal.  W.  J.  Wanless,  M.D., 
Medical  Missionary  in  western  India.  i2mo,  96  pp. ; paper,  10  cents. 
The  subject  matter  of  this  pamphlet  is  based  on  the  experience  of  the  author  in 
the  mission  field  for  six  years,  on  the  results  of  an  extended  study  of  medical  missions  in 
different  countries,  and  his  experience  as  a traveling  secretary  of  the  Student  Volunteer 
Movement  in  1895-96, 


MISCELLANEOUS 

Strategic  Points  in  the  World’s  Conquest:  the  Universities  and  Colleges  as 
related  to  Christian  Progress.  By  John  R.  Mott.  Map.  i2mo,  218  pp. ; 
cloth  decorated,  gilt  top,  8s  cents. 

A report  of  Mr.  Mott’s  observations  during  his  twenty  months’  tour  around  the 
world,  in  the  course  of  which  he  visited  practically  all  the  colleges  and  universities,  bring- 
ing most  of  them  into  affiliation  with  the  World’s  Student  Christian  Federation.  The 
Federation  is  the  last  tidemark  of  enlightened  scholarship;  it  is  no  empty  name  which 
Mr.  Mott  uses  for  his  book;  he  merely  translates  into  four  words  the  meaning  of  a 
movement  to  wed  religion  to  our  schools,  to  confirm  the  connection  between  virtue  and 
intelligence,  to  garner  the  treasures  of  wisdom  and  piety. — The  Evangelist. 

Evangelization  of  the  World  in  This  Generation.  By  John  R.  Mott,  M.A., 
F.R.G.S.  Bibliography,  analytical  index.  i2mo,  245  pp. ; paper,  35 
cents;  cloth,  decorated,  gilt  top,  $1.00. 

Few  books  on  missions  have  had  so  wide  a sale  as  this.  In  the  United  States  and 
Canada  the  work  has  reached  its  thirty-sixth  thousand.  It  has  been  reprinted  in  England 
and  in  India,  and  translated  into  Swedish,  Danish,  Norwegian,  and  German.  _ It  is  doubtful 
whether  any  missionary  volume  hitherto  published  can  compare  with  it  in  strength  of 
argument  and  in  prophetic  vision.  It  is  stimulating,  lucid,  and  convincing,  addressing 
itself  not  to  the  emotions,  but  to  the  judgment;  yet  it  is  so  spiritual  in  tone  and  purpose 
that  it  encourages  and  inspires  the  reader.  No  prospective  reader  of  public  sentiment  in 
Church  or  State  can  afford  to  lose  this  course  of  study. — The  Sunday  School  Times. 

Nothing  better  can  be  found  to  give,  in  brief  and  compendious  review,  a sum- 
mary of  the  missionary  outlook  of  the  church  at  the  present  hour.— -Rev.  James  S.  Dennis, 
D.D.,  in  The  Churchman. 

Pastor  and  Modern  Missions:  a plea  for  Leadership  in  the  World  Evangeliza- 
tion. By  John  R.  Mott,  M.A.,  F.R.G.S.  Missionary  Bibliography, 
index.  12 mo,  249  pp. ; cloth,  gilt  top,  $1.00. 

The  volume  is  a reprint  in  enlarged  form  of  a course  of  lectures  delivered  at  Ohio 
Wesleyan  University,  Yale  Divinity  School,  McCormick  and  Princeton  Theological  Semi- 
naries. It  deals  with  world  conditions  at  the  beginning  of  the  twentieth  century  and  with 
the  pastor  as  he  stands  between  his  church  and  the  world’s  need.  The  various  chapters 
discuss  in  a most  suggestive  way  the  pastor  as  an  educational,  a financial,  a recruiting, 
and  a spiritual  force  in  the  world’s  evangelization.  As  a book  of  missionary  methods  and 
as  an  inspiration  to  prospective  or  actual  pastors  it  is  of  the  utmost  value. 

Geography  and  Atlas  of  Protestant  Missions.  By  Harlan  P.  Beach,  M.A. ; 
F.R.G.S.  Two  volumes,  cloth  bound;  net  price,  postpaid,  $4.00  per  set. 
Sold  only  in  sets.  Volume  I,  571  pages;  Volume  II,  54  pages,  18 
double-page  maps. 

A distinct  mission  land  is  presented  in  each  chapter  of  Volume  I.  There  is  given 
a vivid  picture  of  its  geography  and  its  races,  its  social  and  religious  condition  as  unaf- 
fected by  Christian  missions,  as  well  as  an  account  of  the  Protestant  mission  work  as  it 
is  being  carried  on  in  the  opening  years  of  the  twentieth  century.  It  is  not  a history  of 
Protestant  missions,  but  a clear,  sympathetic  and  interesting  portrayal  of  the  outstand- 
ing facts. 

Volume  II  contains  the  latest  and  most  detailed  statistics  of  the  missionary  socie- 
ties of  Canada,  the  United  States,  Great  Britain  and  the  Continent.  The  Station  Index 
shows  the,  missionary  force  and  work  in  more  than  four  thousand  stations.  The  maps, 
on  which  are  marked  the  stations  of  practically  all  independent  societies,  are  artistic,  and 
geographically  correct,  having  been  prepared  for  the  work  by  well-known  British  car- 
tographers. 


STUDENT  VOLUNTEER  PUBLICATIONS 


Introduction  to  the  Study  of  Foreign  Missions.  Bv  Edward  A.  Lawrence, 
D.D.  Being  Chapters  A,  II,  VII,  VIII,  IX  of  “Modern  Missions  in 
the  East.”  i2mo,  143  pp. ; paper,  25  cents ; cloth,  40  cents. 

It  contains  a striking  historical  survey,  which  is  followed  by  an  exceedingly  valu- 
able  discussion  of  the  aim,  scope,  motives,  etc.',  underlying  the  missionary  enterprise. 
Then  come  chapters  on  the  various  forms  of  missionary  effort,  the  missionary  on  the  field 
in  his  various  relations,  and  the  problems  which  confront  him. 

A Hand  Book  of  Comparative  Religion.  By  Rev.  S.  H.  Kellogg,  D.D.,  LL.D., 
Missionary  to  India,  and  Author  of  “The  Light  of  Asia  and  the  Light 
of  the  World.”  Analytical  index;  184  pp. ; paper,  30  cents;  cloth, 
75  cents. 

This  volume  is  one  of  the  latest  and  most  comprehensive  discussions  of  the  funda- 
mental agreements  and  divergences  of  Christianity  and  the  great  ethnic  faiths. 

Missions  and  Apostles  of  Mediaeval  Europe.  By  Rev.  G.  F.  Maclear,  D.D., 
Warden  of  St.  Augustine’s  College,  Canterbury.  i6mo,  149  pp. ; paper, 
25  cents ; cloth,  40  cents. 

A study  of  the  mission  fields  of  the  Middle  Ages  and  of  the  heroic  Apostles  who 
have  been  the  makers  of  modern  Europe.  It  is  interestingly  written  by  the  highest  Brit- 
ish authority  on  Mediaeval  Missions. 

Protestant  Missions:  Their  Rise  and  Early  Progress.  By  Augustus  C. 

Thompson,  D.D.  Appendix,  index.  i2mo,  314  pp. ; paper,  35  cents ; 
cloth,  50  cents. 

It  is  arranged  for  ten  studies.  Suggestions  for  leaders  of  classes  free. 

An  excellent  summary  of  early  Protestant  missions;  mainly  biographical,  and 
describing  fully  a few  great  missionaries  rather  than  referring  to  many  of  comparatively 
little  importance.  The  author  sketches  the  history  from  the  Reformation  to  a little  more 
than  a century  ago,  grouping  his  facts  largely  around  leading  missionaries,  so  that  the 
charm  of  biography  is  added  to  that  of  little  known  history.  Much  of  the  volume  has  to 
do  with  early  missions  in  the  two  Americas. 

Religions  of  Mission  Fields  as  Viewed  by  Missionaries.  By  ten  prominent 
missionaries.  Bibliographies  and  index.  i2mo ; paper,  35  cents ; 
cloth,  50  cents. 

This  volume  treats  of  nine  principal  religions  of  the  great  mission  fields.  The 
chapters  are  written  by  missionaries  of  experience  who  have  given  special  study  to  the 
religions  which  they  here  discuss.  It  is  particularly  valuable  for  intending  missionaries, 
since  the  viewpoint  of  the  writers  is  a practical  rather  than  a theoretical  one.  The  relig- 
ions included  in  the  volume,  and  the  writers  upon  each,  are  as  follows:  African  religions, 
E.  H.  Richards,  D.D. ; Shintoism,  J.  H.  DeForest,  D.D.;  Taoism,  H.  C.  DuBose,  D.D. ; 
Confucianism,  D.  Z.  Sheffield,  D.D. ; Buddhism  of  the  Southern  type,  J.  N.  Cushing, 
D.D.,  of  the  Northern  type,  Rev.  A.  D.  Gring;  Hinduism,  Rev.  C.  A.  R.  Janvier;  Moham- 
medanism, S.  M.  Zwemer,  D.D.;  Judaism,  Rev.  L.  Meyer;  Roman  Catholicism,  G.  B. 
Winton,  D.D. 

Social  Evils  in  the  Non-Christian  World.  By  Rev.  James  S.  Dennis,  D.D. 
Numerous  illustrations ; analytical  index.  i2mo,  172  pp. ; paper,  35 
cents. 

Reprinted  from  Volume  I of  Dr.  Dennis’s  great  work,  “Christian  Missions  and 
Social  Progress.”  An  exceedingly  strong  argument  for  Christian  Missions  derived  from 
the  awful  social  conditions  prevalent  in  non-Christian  countries.  It  is  doubtful  whether 
there  is  to  be  found  elsewhere  so  full  and  compact  an  exposition  of  social  conditions  in 
mission  lands. 


CONVENTION  REPORTS 

Reports  of  Student  Volunteer  Conventions: 

These  reports  of  the  Volunteer  Conventions  have  proved  invaluable  as  reference 
volumes  to  students  and  pastors,  missionaries  and  editors. — Missionary  Review  of  the 
World. 

Report  of  the  First  International  Convention  of  the  Student  Volunteer 
Movement  for  Foreign  Missions,  1891.  Out  of  print. 

Student  Missionary  Enterprise:  Addresses  and  Discussions  of  the  Second 
International  Convention  of  the  Student  Volunteer  Movement  for 
Foreign  Missions,  Detroit,  1894.  Index;  373  pp. ; cloth,  $1.00. 

Student  Missionary  Appeal:  Addresses  at  the  Third  International  Con- 
vention of  the  Student  Volunteer  Movement  for  Foreign  Missions, 
Cleveland,  1898.  Out  of  print. 


STUDENT  VOLUNTEER  PUBLICATIONS 


World-wide  Evangelization,  The  Urgent  Business  of  the  Church:  The 

Report  of  the  Fourth  International  Convention,  at  Toronto,  1902. 
Appendixes,  bibliography;  691  pp. ; cloth,  $1.50. 

Students  and  Modern  Missionary  Crusade:  Report  of  the  Fifth  Interna- 
tional Convention  of  the  Student  Volunteer  Movement,  held  at 
Nashville,  February  28-March  4,  1906. 

This  volume  contains  verbatim  reports  of  the  adresses  made  at  the 
Convention,  which,  together  with  appendixes  and  bibliography,  will 
make  it  an  invaluable  source  of  missionary  information.  Attractively 
bound  in  cloth,  price  $1.50. 


PAMPHLETS 

(Where  the  price  per  dozen  is  not  indicated,  five-cent  pamphlets  may  be  ordered  at  40 

cents  per  dozen.) 

Bible  and  Foreign  Missions.  By  Robert  P.  Wilder.  24  pp. ; 5 cents. 

Bible  Study  for  Personal  Growth.  By  John  R.  Mott.  24  pp. ; 5 cents;  50 
cents  per  dozen. 

The  College  Woman’s  Opportunity.  By  Mrs.  Lawrence  Thurston.  Price  10 
cents.  A comprehensive  statement  of  the  need  and  opportunity  for 
work  for  women,  which  college  women  will  read  with  interest. 

Cycle  of  Prayer  of  the  Student  Volunteer  Movement  for  Foreign  Missions. 

With  space  for  MS.  additions.  5 cents ; 60  cents  per  dozen. 

Home  Ties  and  the  Call  to  the  Foreign  Field.  By  S.  M.  Zwemer,  D.D.  8 pp. ; 
3 cents ; 15  cents  per  dozen. 

“If  God  Permit”;  a Word  to  Detained  Volunteers.  By  F.  S.  Brockman.  8 
pp. ; 3 cents;  15  cents  per  dozen. 

Missionary  Department.  By  J;  R.  Mott.  Revised  edition;  33  pp. ; 5 cents; 
50  cents  per  dozen. 

Motives  in  Foreign  Missions.  Rev.  Griffith  John,  D.D.  21  pp. ; 5 cents. 
Money;  Its  Nature  and  Power.  By  Rev.  A.  F.  Schauffler,  D.D.  Pamphlet, 
18  pp. ; 5 cents. 

Morning  Watch.  By  John  R.  Mott.  17  pp. ; 5 cents ; 50  cents  per  dozen. 

The  Non-Christian  Religions  Inadequate  to  Meet  the  Needs  of  Men.  By 
Robert  E.  Speer.  32  pp. ; 5 cents. 

Opportunity  of  the  Hour;  or  Christian  Stewardship.  By  George  Sherwood 
Eddy.  33  pp. ; 5 cents. 

Prayer  and  Missions.  By  Robert  E.  Speer.  26  pp. : 5 cents. 

Scripture  Principles  of  Giving  Illustrated.  By  Rev.  Prebendary  Fox,  M.A. 
14  PP-  J 5 cents. 

Secret  Prayer  Life.  By  John  R.  Mott.  20  pp. ; 5 cents;  50  cents  per  dozen. 
Supreme  Decision  of  the  Christian  Student.  By  G.  S.  Eddy.  40  pp. ; 5 cents. 
Value  of  a Purpose.  By  Margaret  A.  Bretherton.  3 cents;  15  cents  per  dozen. 
Volunteer  Band.  By  D.  Willard  Lyon.  61  pp. ; 5 cents. 

Volunteer  Declaration.  By  D.  Willard  Lyon.  30  pp. ; 5 cents. 

What  Constitutes  a Missionary  Call?  By  R.  E.  Speer.  31  pp. ; 5 cents. 

Why  Promote  the  Study  of  Missions?  Fennell  P.  Turner.  Leaflet;  5 cents 
per  dozen. 


Princeton  Theological  Seminary-Speer  Library 


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